The Dangers of Wealth 60 When Helping Hurts 96

THE DANGERS OF WEALTH 60 ■ WHEN HELPING HURTS 96

Enriching and equipping Spirit-filled ministers WINTER 2015

MONEY AND MINISTRY:

InsideEnrichment Volume 20 / Number 1 WINTER 2015

18 THE KINGDOM NET: 30 MINISTRY & MEDICAL ETHICS NETWORKING FOR PASTORS Reshaping Beauty: Gain Trust by The Ethics Positioning Your of Aesthetic AND MINISTRY : Church Enhancements By JOSEPH CASTLEBERRY By CHRISTINA M.H. POWELL PPrinciplesrinciples of Pastors must establish rela- Does society place too much BBiblic iblical S ttewardshipewardship tionships with the whole value on how a person looks spectrum of society to real- instead of valuing his or her 58 Introduction ize the highest degree of character? Stewardship success in their leadership. 32 Q&A FOR MINISTRY WIVES God’s Way 20 IN CONTEXT The Problem with By RICK KNOTH Jesus and the Pornography In these tenuous times, it’s Pharisees By GABRIELE RIENAS imperative for those who earn 14 MANAGING THE MAYHEM their living from preaching By MARC TURNAGE An estimated 53 percent of OF MINISTRY the gospel to learn to manage A thorough reading of the Christian men view porno- church and personal finances Finding Success Gospels calls for a more graphic images; 37 percent in Your Failure nuanced understanding of of pastors say pornography wisely. By CAL LeMON the relationship between is currently a struggle. 60 The Dangers of Wealth In every ministry, there is Jesus and the Pharisees 36 a plethora of pinpoints than traditionally assumed. CLERGY, CHURCH & LAW By GEORGE PAUL WOOD where events and people Naming Your Church In Luke 12:13–34, Jesus 24 DEALING WITH DOUBTERS (including you) can fail. as an ‘Additional identifies three dangers that Is It Ever Morally Per- Insured’ wealth poses for all people. 16 ON PREACHING missible to Deceive? By RICHARD R. HAMMAR Have American Christians Show, Not (Just) Tell (Or Is It OK to Lie Requiring outside groups to taken sufficient notice of By DOUG GREEN to Nazis?) list churches as “additional them? Consider these three levels By PAUL COPAN insured” in its general 66 of delivery for transforming There are three main condi- liability policy could lull The Prosperity Gospel: propositional statements tions under which deception churches into a false sense A Biblical Evaluation into concrete examples. is morally permissible. of security. By FRANK D. MACCHIA Contextual issues aside, the biblical and theological claims made under the umbrella of the prosperity gospel require Features careful attention.

38 Immediate Obedience: The Adventure of Tuning in to God (continued on page 4) By ROD LOY Discover the one area of your life that will make you a better person and a better leader by accepting this author’s 90-day challenge to encounter God more fully than ever before. 44 When God Stood Up: An Isaiah 59 Compassion By BETH GRANT In the face of twenty-first century darkness, violence, and injustice, how can the Church move from a tentative, anemic compassion to a bold, courageous one? Here are three steps we can take. 50 Equipping and Mobilizing the Church to Reach Muslims Everywhere By MARK HAUSFELD What missional characteristics of the local church are biblical necessities if Muslims are to be reached with the gospel?

86 eShorts 1310 EJ Online 115116 ClergyCraft 118 News&Trends

ENRICHMENT (ISSN 1082-1791) is published quarterly (January, April, July, October), ©2014 by The General Council of the Assemblies of God, 1445 N. Boonville Ave., Springfi eld, Missouri 65802. Assemblies of God ministers may reproduce nonbyline material from Enrichment in church publications, giving credit to the journal. Except for brief quotations, signed articles may not be reprinted without permission of the authors. Subscription rates: USA –1 year $24; 2 years $42. Outside USA add $30 per year for postage. Subscriptions: All subscription correspondence, including change of address, should be sent to Enrichment, Customer Services, 1445 N. Boonville Ave., Springfi eld, MO 65802, phone 1-800-641-4310. Periodical postage paid at Springfi eld, Missouri, and at additional mailing offi ces. Printed in eth USA. POSTMASTER: Send address changes to: Enrichment, 1445 N. Boonville Ave., Springfi eld, MO 65802.

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72 The State of Church Giving 92 Kingdom Builders: in America An Over-and-Above Giving Interview with Strategy JOHN and SYLVIA RONSVALLE By ROB KETTERLING Having researched American How do we lead people on the church giving patterns, the journey to becoming generous, Ronsvalles discuss how much over-and-above givers? American Christians give and how to help them become 96 When Helping Hurts more generous. By STEVE CORBETT and BRIAN FIKKERT with KATIE CASSELBERRY 80 Preaching To be truly effective, we need That Grows to move past treating the symp- the Giving in toms of poverty — a lack of Your Church material things — and correctly By KREGG R. HOOD diagnose its deeper causes. Here are seven 102 preaching recom- Thriving Financially: Money mendations that Mistakes Ministers Make will guide your and How to Avoid Them church to see By KYLE DANA stewardship as an How to manage your money ... and adventure with God, how not to. not a burden to endure or dodge. 108 John Wesley on the Use of Money 86 Budgeting Beyond By observing three simple rules, the Basics: we can become faithful managers Managing Your of money. Church’s Money 128 By DOUG CLAY A Final Word Whatever size church you lead, An interview with you can manage its finances Don Headlee effectively without sacrificing The executive vice president of your vision and mission by fol- AG Financial Solutions shares his lowing these proven principles. insights on money and ministry.

120 Books 124 With Christ 125 News&Resources 127 Ad Index

Enrichment is prepared under the direction of the Executive Presbytery: George O. Wood (General Superintendent) / C. Dan Betzer / James T. Bradford / Warren D. Bullock / Douglas E. Clay / L. Alton Garrison / J. Don George / Saturnino Gonzalez / A. Elizabeth Grant / Larry H. Griswold / Nam Soo Kim / Rod Loy / John E. Maracle / Jesse Miranda, Jr. / Greg Mundis / T. Ray Rachels / H. Robert Rhoden / Clarence W. St. John / Brian Schmidgall / Zollie L. Smith, Jr. Executive Editor: George Paul Wood / Managing Editor: Rick Knoth / Art Director: Steve Lopez / Ofﬁ ce Coordinator: Hilary Hartman / Design: Dave Danielson, Steve Lopez, Sarah Simmons, Josh Thomassen. E-mail: enrichmentjournal@ ag.org / Website: enrichmentjournal.ag.org Advertising: For information on print or online advertising, call Steve Lopez at 417-862-2781, ext. 4097; go to enrichmentjournal.ag.org (click on Advertise); or E-mail [email protected]. Advertising Policy: Enrichment does not endorse any advertiser or product. Claims made in an advertisement are the sole responsibility of the advertiser. Enrichment reserves the right to reject any advertisement that is inconsistent with the journal’s objectives, editorial convictions, or Assemblies of God doctrine and practice. Member of Evangelical Press Association; Pentecostal Press Association. All Scripture quotations, unless otherwise indicated, are taken from the Holy Bible, New International Version®, NIV®. Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.™ Used by permission of Zondervan. All rights reserved worldwide. www.zondervan.com

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EShorts

HELPING HEARTS AND HOMES should carefully consider this before engagement. What are the gifts and abilities of each person? How can they To Marry, use them together? or Not to Marry? Both know it is God’s direction to marry. This is determined through ooner or later, every pastor prayer and by evaluating the rela- hears the question, “Will you tionship to see if it violates biblical marry us?” Knowing the brev- principles (such as a believer mar- ity of many relationships today rying an unbeliever, marrying for Sand the challenges some young the wrong reasons, marrying before couples face, a pastor may occasion- God’s timing, etc.). ally cringe at this request. As a pas- Both have discussed issues of distor to single adults for 21 years, I have agreement and can accept and live learned people marry for many rea- with the different perspectives. sons. Some of these reasons are The couple should explore potential healthy, and others are unhealthy. confl icts in premarital and remarital counseling. UNHEALTHY Reasons People Marry Both know it is the right time to They want to escape singleness. commit to someone in a lifetime, Some people are so unhappy being legal marriage partnership. Consider single they will do almost anything attachments, including relationships schooling, fi nances, friends, careers, to get out of it. with abusive or emotionally needy families, spiritual matters, and other They hope to escape loneliness. individuals. issues to determine the right time Some mistakenly think marriage will They want someone else to take to marry. solve their loneliness. care of them. Some people have an Both are approximately the same They are tired of living with their unhealthy, self-centered need for level of spiritual maturity. People parents. Some people see marriage as attention. who share the same basic degree of a panacea for current family confl icts. They seek fi nancial support. Some spiritual maturity have a stronger They are seeking a mom or dad people are not responsible enough marriage. for their children. Some single par- to provide for themselves and think Both are marrying for the right ents are so exhausted from raising a spouse is the answer. reasons. Enough said. children alone that marriage appears Marrying for wrong reasons is self- to be an answer for the lack of a sec- HEALTHY Reasons People Marry ish — the opposite of what marriage ond parent in the home. Both love and care for each other. is meant to be. Marriage is the sec- They see marriage as a way to There obviously needs to be a genu- ond most important decision in life. legitimize wrong sexual choices. ine attraction to, and desire for, the It’s wise to put much time, prayer, and Some feel guilty over a premarital sex- other. evaluation into this life-changing ual encounter. This may lead to a Both want to serve each other. decision. premature desire to marry, thinking Marriage is more about serving the Help people marry the right per- this will make things right in God’s other person than about getting son, at the right time, for the right eyes. one’s needs met. Love generously reasons. They long to take care of someone. gives, hopes, endures, perseveres, — DENNIS FRANCK, former director, Some people simply want to take care and serves (1 Corinthians 13:4–8). Single Adult/Young Adult Ministries, of another person. Unfortunately, this Both believe they can better serve The General Council of the Assemblies of God, can lead to a number of dysfunctional God married than single. A couple Springfi eld, Missouri

ON THE GRIDIRON praise from the team’s faithful on Sundays is so intense it can affect the outcome on the gridiron. The 11 helmeted men on the ﬁ eld look to those in the stands as part of their win- th Man Loyalty ning team. Because of this, they call the home ﬁ eld crowd the “12th man.” The Super Bowl During the 2013 season, when the Seahawks were the top Champion Seattle seed in the National Football Conference and entering the Seahawks boast the most loyal (and playoffs with dreams of winning the Vince Lombardi Trophy, loud) fans in the NFL. The volume of the loyalty of their fans was obvious. Fridays were dubbed

6 Enrichment WINTER 2015 WISDOM TO LIVE BY THRONES OF “Tradition!” proclaims Tevye the milkman, in his foot-stomping opening TRADITION to the musical Fiddler on the Roof. WITH FEAR Tevye’s invocation rings true for many Christians today. What are more RULING reassuring than the practices of the past? So we resist change and stay with our personal thrones of tradition, not realizing that the fear of change, fear of the unknown, fear of failure, and fear of the unexpected are keeping us from God’s best. “We’ve never done it like that before.” These are fearful words — and, often, the words of a dying church. Change is a familiar Bible theme. In Matthew’s Gospel, Jesus speaks directly to our human desire to remain in the known and seek out the comfort- able when He says: “Neither do people pour new wine put into old wineskins. If they do, the skins burst; the wine will run out and the wineskins will be ruined. No, they pour new wine into new wineskins, and both are preserved” (Matthew 9:17). I believe the Lord wants to unleash a gushing river of new wine into the Church today, but He is directing us to prepare our wineskins. We must allow the Holy Spirit to renew the old. We must remodel what is outdated and replace what is ineffective or distracting. Let’s be a Church that exercises humility and is willing to say, “Maybe God is up to something new.” Let’s ask the Holy Spirit to reveal His new strategies. We shouldn’t seek change for the sake of change, but we must be open to prayerful, thoughtful, gospel-grounded, God-led change. We have no reason to fear change; God is with us. Let’s take fear off the throne, give Christ His rightful place as Head of the Church, and move forward His way. — PATTI ANN THOMPSON, freelance writer, Kansas City, Missouri

WORDS TO LIVE BY Yet God is still with us, and He remains faithful. He builds our trust by helping us see the greater picture — beyond our preconceived BUILDING notions. Trusting God means looking past what we can see to walk by faith into the plan God sees (2 Corinthians 5:7). It calls for us to wait on the Lord as we seek strength, provision, peace, and intervention that can only come from Him. When we don’t see God at work or feel Him beside us, it may be that IN GOD He has simply left room for us to grow. No Christian intends to distrust God. Mercifully, God is with us and as the ﬁ ve letter word t-r-u-s-t been putting you to the test understands that trust is a process. When faith gives way to murmur- lately? Psalm 62:8 tells us to trust the Lord “at all times.” Of ing and doubt, I call on God for forgiveness. I ask Him to silence my course, it’s easy to say we trust God until we face a dreaded fears and doubts through His Word. I recall the times when He came phone call, serious illness, or unexpected problem. through — on His timetable — despite my groaning. As I rely on God H Times like these test our faith. As humans, we don’t always through difﬁ culties, I grow, learn, and increase my faith in Him and trust that God’s plan is better than the plans we’ve sketched out in His ways. I cast off old ways of thinking, take hold of the Lord’s out- private. We may question His pace or His process. When fear or sorrow stretched hand, and once again declare my willingness to trust Him overwhelms our hearts, we may even feel like God has let us down at all times. or abandoned us. — PATTI ANN THOMPSON, Kansas City, Missouri

“Blue Fridays” as employers allowed their employees to come their palms and lifted their praise. The Seahawks welcomed to work in blue Seahawks team jerseys. Throughout the play- the worship of their fans, recognizing that these who vocal- offs, young and old alike donned team colors every day of the ized their adoration represented their Super Bowl reign. week. Giant blue fl ags with white numerals boasting the num- As followers of Jesus, we gather each Sunday to offer Him ber 12 could be seen fl ying from offi ce buildings all over the our allegiance and praise. Clothed in the righteousness of city — even atop the Space Needle. Christ, we represent Him between Sundays as well. We are When the Seahawks eventually defeated the Denver Bron- an extension of His reign. In a manner of speaking, we are cos in Super Bowl XLVIII, a victory parade took place in Seattle. God’s 12th man. As the team rode by, the estimated crowd of 750,000 waved — GREG ASIMAKOUPOULOS, Mercer Island, Washington

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PARENTING RESOURCES expectations and requirements. If you’re scared to tell them what’s involved, Touchy Subjects ask yourself: Are we he world has changed, and asking too much? Would is changing, at an alarming it be better to make the rate — especially in technology request reasonable so and media. Yet human nature more people are willing Tremains the same. Every per- to contribute? son is a sinner and is susceptible to Pull back the veil and temptations. show people what it’s These two realities present chal- MOBILIZING VOLUNTEERSVOLUNTEERS like before you ask them lenges for parents who want their to get involved. children to follow Christ and make right and moral choices. These days, 5 REAREASONSSONS PEPEOPLEOPLE 4. You’re Not kids are often more media- and AREN’T VOLUNTEERINGVOLUNTEERING Saying, ‘Thanks’ technology-savvy than their parents. AT YOURYOUR CCHURCHHURCH People don’t want to toil Toddlers can navigate a smartphone I’ve nneverever mmetet a church leader or pastorpastor who didn’tdidn’t away in a thankless role. or tablet, 5-year-olds can fi nd videos need more peoplepeople to volunteer forfor their ministry.ministry. I’ve Just because someone’s on YouTube, and tweens know their way around the Internet. So, whether never been to a church where theythey said,said, “You know, reward is in heaven we like it or not, children know more when itit comes to volunteers, we’re good.good. We’ve gotgot doesn’t mean they don’t about the world, entertainment, sex, plenty. In fact,fact, there’s a waitingwaiting list forfor the nursery.” need to hear “thank you” and other issues than ever before My guessguess is,is, no matter what church you belongbelong to, on Earth. and at an earlier age. youyou need more preschoolpreschool workers to serve youryour children.children. It doesn’t have to be No strangers to this dilemma, con- YouYou needneed more greeters.greeters. YouYou needneed more ushers,ushers, andand extravagant, but it does cerned fathers David Dean and Craig youyou need more peoplepeople to catch the visionvision so youyou can need to be intentional. Gross recently created a valuable continue bringingbringing God’sGod’s kingdomkingdom to your community. Make sure your volun- resource for parents. teers are told, frequently Touchy Subjects: Talking to Kids Churches everywhere 2. It Is Too Hard and clearly, how much About Sex, Tech, and Social Media in need to mobilize more to Sign Up they mean to the minis- the Touchscreen Worldd is an easy-to- volunteers to get minis- This is Marketing 101. try and how you couldn’t read book all parents can read and try done. But before you You must make it easy do what you’re doing appreciate. start signing people up for people to get involved. without them. Dean is a Christian comedian, and fi lling slots, it might You have to remove their and Gross is founder of XXXchurch. be helpful to take a look objections. (“I didn’t 5. It’s Too Hard com, X3watch Software, and iParent. at why people are not know where to go.” “I The super-committed will TV. Their collaborative work offers volunteering. never saw the sign-up do whatever it takes, solid communication principles and Consider these fi ve table.” “I didn’t know but if you want to mobi- extremely practical steps. With around they needed anyone.”) If 200 pages and a price tag of less than reasons why people may lize a bunch of people, $10, it is an accessible and affordable not be pitching in at your you don’t head them off, you need to make it guide to help parents and church lead- church. the excuses will win out. easier. Take care of their ers navigate the digital age. Signing up has to be kids, provide food, and For more information, visit www. 1. You’re Not simple and immediate. make sure they have touchysubjects.net. Asking Correctly Hidden tables in the lobby everything they need to — DAVE VEERMAN, It matters how you ask don’t work. Remember- succeed. A little planning Naperville, Illinois people to serve. It takes ing to email so-and-so on the front end goes a more than blurbs in isn’t a good strategy. long way. the bulletin and pleas It’s better to have a from the pulpit to move 3. The Duties strong team of people people into volunteer Are Unclear who have to give less positions. If you want If you want people to than a small team that people to serve, you’ve do a job, they need to feels tired, burned out, or got to help them catch understand clearly the even used. the vision for why they’re contributing in — JUJUSTINSTIN LATHROP,LATHROP, executiveexecutive ppastor,astor, the fi rst place. StrategicStrategic Development, The OOaksaks FellowshiFellowship,p, Red OOak,ak, Texas

8 Enrichment WINTER 2015 THE HEALTHY LEADER praise you because I am fearfully and wonderfully made.” Strong affi rmation The Power makes correction effective. Encouragement should of precede correction. Affi rma- Affirmation tion and correction fl ow out of relationship. ome of the things we do Personal insecurities give us energy; some often block people from things we do take away receiving affi rmation. our energy. Comments, Past mistreatment and pain- Snames, and words we ful experiences can injure hear (and use) all take or give self-esteem. The enemy of us energy. our soul reminds us of fail- Giving and receiving honest ures, painful times, harsh encouragement is an energy words, names, threats, and producer. Affi rmation is part of lies. m-imagephotography / iStock Thinkstock encouragement. It motivates Our insecurities may pre- people, gives them strength, vent us from realizing all we and, at times, keeps them going. In yoy ur development can be in Christ. If we beelieve the lies, it’s diffi cult to as a leader, I’m pretty sure there was at least one per- per- believe the truth of how God views us as His children. son who affi rmed and encouraged you to keep trying Those past setbacks can have a tremendous impact on — someone who said, “You can do this.” the present and future. People often rise to the level of their affi rma- Affi rmation is rooted in the gospel. Affi rmation tion. When we acknowledge the good in another is grace in action, and we can give incarnational grace person by pointing out their gifts, talents, and abilities, through affi rmation. that person often performs better. Words have tremen- If you have the right concept and understanding of dous power to motivate or discourage. God, there is no problem that doesn’t have a solution. Everyone has God-given qualities that are worth — WAYDE GOODALL, dean, College of Ministry, noting and celebrating. Psalm 139:14 declares, “I Northwest University, Kirkland, Washington

IN THE RED ZONE only One who could heal Hemera / Thinkstock her. Sensing a desire for more, I pulled out my Celebrating with ESPN phone, and together we went through the Share hen a favorite team scores the fi nal touchdown, Your Faith app that everyone cheers. Yet such a victory can’t com- describes the steps to pare to the triumphant moment when a new salvation. believer accepts Christ. Wise Christian coaches After Vivianna prayed Wcan encourage their teams to make that occasion to receive Christ, I used even more memorable with ESPN. Recently that’s what the app to explain ESPN. I did. This acronym provides When I met Vivianna, she was angry at God. Her father, believers with a concise way to Edgar, was a colonel in the Columbian military until a ter- celebrate the benefi ts of salvation. E stands for “eternal rorist group kidnapped him. While in captivity, Edgar kept life,” S for “sins forgiven,” P for a “personal relationship,” journals revealing an intimate relationship with Jesus. He and N for “never leave you.” Amid hugs and tears, ESPN also dedicated a journal to his 2-year-old daughter. Then, affi rmed Vivianna’s victory in Jesus. after more than a decade, Edgar’s captors executed him. Encouraging believers to download the free app at “My dad loved me and thought about me every day, so http://shareyourfaithapp.com/ equips them to share why would God let him be killed? How can I trust a God their faith anytime, anywhere. like that?” Vivianna asked. — KENT TUCKER and PATTI TOWNLEY-COVERT, co-writers, I explained that evil breaks God’s heart and that Satan In the Red Zone: A Game Plan for How to Share Your Faith. wanted Vivianna to blame God and turn away from the See http://www.howtoshareyourfaith.com/.

Enrichment WINTER 2015 9 EShorts Web-only articles at www.enrichmentjournal.ag.org

UTHTRAX “In Our Own Tongues”: A Defense Of Miraculous Speech ATTRACT OR ANNOY? Based on Eyewitness Testimony By Jordan Daniel May What does she have that I haven’t got? Why doesn’t he ask me out? Consider the follow- What makes him popular? What’s wrong with me? ing testimonies of So many questions spin inside the heads of our students. people recognizing Some questions they voice; most they don’t. But either way, “other tongues” as

they are still asking questions because culture won’t let diawka / iStock Thinkstock real human languages. them forget: Guy + Girl = Valuable. As inﬂ uencers, we can help them change the questions New Metric Needed x they’re asking themselves. By Tim Mcgraw Young people are naturally self-focused; it seems to come Seismic rumblings with the season of life they’re in. So why not play into what rippling through comes naturally and meet them right in the middle of their our culture require a self-absorption? Help them by empowering them to become new metric to gauge attractive, to become magnetic, to the right type of guy or girl. the church’s effec- God’s Word clearly teaches what is beautiful, handsome, tiveness. This new metric takes into

and charismatic. The fruit of the Spirit, or what I like to call eatcute / iStock Thinkstock account four intangibles. “captivating characteristics,” is that list. Who wouldn’t want to date a guy who is patient instead of rude, or How To Manage A Church Staff the girl who isn’t pulled into girl drama, but instead When the Orgizational Chart is remains calm and peaceful while others are a Family Tree annoying? That is attractive! By Harvey Mitchell Jr. Focusing on traits that are the evidence If every family of a life spent listening to and obeying the has some form of Holy Spirit — rather than a life consumed dysfunction, how with designer clothes, jeans size, and the do we do ministry perfect body — helps redirect our students’ when family mem- culture-driven thoughts. This generation bers serve together on staff in the wants something more; developing church? Consider these seven tips godly character is part of that more. for managing a church staff that — LYNN COWELL, author of Magnetic: Becoming

Kudryaska / iStock Thinkstock includes family members. the Girl He Wants, Charlotte, North Carolina Speaking In Tongues: Its Essence, Purposes, and Use (Part 2) Next time in Enrichment By George M. Flattery The second install- Your Daughters Will Prophesy: ment in this four- ASSEMBLIES OF GOD WOMEN part series examines

Antonio Guillem / iStock Thinkstock IN MINISTRY what Paul writes about tongues and Historically, the Assemblies of God has recognized that this offers practical guidance for their Spirit-empowerment opens the doors of credentialed ministry to

Yang Mingqu / Hemera Thinkstock Yang use in public gatherings. all qualiﬁ ed applicants, whether men or women. The rise of the so-called New Calvinism, which often teaches that credentialed You Are Already a Theologian ministry is open to men only, is causing many young men (and (You Just Need to Be a Better a few young women) to step back from our historic commitment One) to equality in ministry. In light of this reality, the spring 2015 issue of Enrichment By Bob Caldwell examines the issue of Assemblies of God women in ministry Embrace your call- under the theme, “Your daughters will prophesy.” The purpose ing as a theologian of this issue is to promote the value of credentialed women min- so that you can do isters within the Assemblies of God (USA) by exploring our his- even more effective tory, searching the Scriptures, and evaluating our contemporary ministry with the practice through the lens of our Pentecostal commitments. ones God has called you to serve. Jesper-skov / iStock Thinkstock Jesper-skov

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12 Enrichment WINTER 2015 Enrichment WINTER 2015 13 MMANAGINGA N A G I N G TTHEH E MMAYHEMA Y H E M OOFF MINIM I N I STRYS T R Y

Finding Suuccessccess in Your FFailureailure Jrcasas / iStock Thinkstock

BY CAL LEMON you) can fail. Is attendance at the midweek Bible study dwindling? Is your community outreach effort stumbling along with no direction? any people assume Has your Sunday night worship service gone clergy are just a the way of the Hula-Hoop and Burma-Shave cut below divinity. signs? Is your sermon preparation reserved for According to the the 30 minutes prior to the worship service? stereotype, mem- Are you the only person who volunteers to bers of the clergy clean the restrooms? have exquisite dic- If your ministry is in teaching, do the stu- tion, photographic dents who sit in the front row seem to all lose memories (espe- consciousness after your ﬁ rst scintillating 10 M cially for children’s names), impeccable clothes, In every minutes of exegesis in the Book of Numbers? eternally sunny dispositions, and the ability Henri J.M. Nouwen, in his small but potent to instantaneously produce outlines for three- ministry, there book Out of Solitude said, “In every success, point sermons. is a plethora there is the fear of jealousy. Behind every We, the clergy, know the truth. We are not of pinpoints smile, there is a tear. In every embrace, there a cut below divinity. We, like our parishioners, is loneliness …. And in all forms of light, there scream into the heavens in the middle of the where events is the knowledge of surrounding darkness.”1 night to hear a faint echo of God’s footsteps. and people Regardless of your attendance numbers, We often toss and turn through the predawn (including do you encounter “surrounding darkness”? hours of the new day desperately trying to you) can fail. More importantly, is it of your own making? unravel the Gordian knot that binds up the contradictions of a pristine personal faith and SELF-CONFESSION our very public failings. You could blame it on the spirit of the age, bad Sometimes we internally cringe when, in weather, suburban creep, the Internet, the spite of our best efforts, we survey the land- proliferation of televised worship options, the scape of our ministry and stare at the parched polar vortex, the price of gasoline, or a gazil- and dying seed we planted with such pietistic lion other things. Indeed, there are many rea- passion. And it seems nothing took root. sons why a ministry option may fail on your watch. The easiest response is to pontiﬁ cate WHAT PART OF YOUR MINISTRY on the pollution of piety by an unregenerate IS FAILING? world. In every ministry, there is a plethora of pin- Yet when a ministry fails, and you know you points where events and people (including are responsible, you can choose to accept this

14 Enrichment WINTER 2015 responsibility and just confess. Confession is Spiritually, I am still a work in progress. I a biblical practice. thoroughly enjoy both the preparation and Consider Peter’s confession in Matthew practice of preaching and teaching. I am com- 16:16: “You are the Messiah, the Son of the fortable designing and executing new ministry living God.” It is interesting that Peter, who options. Where I have signifi cant defi ciencies knew how to dodge a question (Mark 14:68), is in strategic planning. was willing to lay it all out in this historic Without spiritually and emotionally beating admission of faith. myself up over my lack of skills and interest There is a psychological component to con- in strategic planning, I have to assign this to fession: “giving status to the resistance.” For someone else who has these gifts. instance, if someone in an intimate relationship Have you mastered every facet of your says, “I fi nd it diffi cult to get your attention. ministry? What are you expected to do that When I speak, you always seem to redirect is not an interest or skill set you possess? the conversation and attention to yourself.” More importantly, can you admit, through Most people would respond like this: “Well, honest self-awareness, what is not being I don’t know what your problem is today, but I Can you accomplished in your ministry and commu- am not an egomaniac and do not always make admit, through nicate that awareness to those who share our conversations about me.” leadership? But people of faith who give status to the honest self- resistance may answer: “I did not realize I awareness, SELF-CORRECTION was redirecting the conversation back to my what is There is no value in either self-confession or agenda when we get together. Thank you for not being self-awareness unless all this spiritual navel giving me this helpful feedback.” gazing helps correct what we know is not Therefore, confession means you wrap your accomplished working in our ministry. arms around your failure and fi nd other peo- in your Andrew J. Dubrin, a noted professor at ple or resources to do what you cannot. You ministry and Saunders College of Business (Rochester Insti- might say to a board of elders, “I have been tute of Technology) said in his book Leader- looking at the amount of money we raised for communicate ship: “[self-awareness] … is insightfully pro- the new educational wing. I am disappointed that aware- cessing feedback about oneself to improve in my ability to motivate the congregation to ness to those one’s effectiveness.”2 give sacrifi cially. I suggest we identify some- Therefore, after we look inside, there should one in this body of believers, or fi nd an outside who share be a noticeable change outside. I am of the consultant, who can motivate us spiritually leadership? opinion we all die with our dreams. On the and emotionally toward giving.” other hand, we have the option of physically, emotionally, and spiritually living in our dreams SELF-AWARENESS when we take corrective action. Honesty can be the best policy — unless you What expectations do people in your min- are looking in a mirror. istry have of you that you will never master? The message of the Law (the Ten Command- What unused or underused gifts do you bring ments) and the message of love (the Sermon to your ministry? And what dream does God on the Mount) are fi rmly cemented into the have for you that you still have time in your Psalmist’s plea: “Search me, God, and know my ministry to pursue and savor? heart; test me and know my anxious thoughts” Notes (Psalm 139:23). 1. Henri J.M. Nouwen, Out of Solitude: Three Meditations on the Our faith, which requires transparency with Christian Life (Notre Dame, Indiana: Ava Maria Press, 1974). God, has a residual impact on what we are 2. Andrew J. Dubrin, Leadership: Research Findings, Practice, and able to see and say to ourselves when looking Skills (Mason, Ohio: South-Western, 2007), 453. inward. Self-awareness for the believer is an honest conversation we have with the person in our mirror. We learn to identify our innate gifts and acknowledge what we probably will CAL LeMON, president, Executive Enrichment, Inc., Springfi eld, Missouri, a corporate education and consulting never master in our lifetime. fi rm. Personally, I have given up on measuring To share or comment on this article, go to ej.ag.org/fi nding 6’2” and having hair like Fabio’s and a voice success or scan the QR code. like Charlton Heston’s.

Enrichment WINTER 2015 15 ON PREACHING

delivery for transforming propositional statements into concrete examples.

LEVEL 1: (COLD) THE EXPLANATION Show, An explanation tells what it means. Many times we need to explain the things Not (Just) Tell of God. Taking the time to clarify the concept so others can understand the full meaning is imperative. This deductive process is import-

Moodboard / Thinkstock ant, but without illustration and application, BY DOUG GREEN it can be humdrum. LEVEL 2: (WARM) THE ILLUSTRATION t happened to me. I humbly admit it. An illustration shows how it looks. It was years ago and an ordinary Building upon understanding that comes Sunday. I was in the pulpit, facing the through explanation, the preacher uses stories, congregation, when I experienced a analogies, metaphors, anecdotes, and other life-changing incident. In midsentence, forms of narrative as tools that show, not tell. I encountered something career shat- A picture is always more interesting than a tering. In fact, I’ve never been able to string of words. The crowd stirs with antici- Ishake the terror. It was a tragic moment. pation when you give a good illustration. It’s I realized I was boring. not boring. That’s right! I looked out across the glazed Consider eyes of the congregation. They were thinking LEVEL 3: (HOT) THE APPLICATION about their next trip to the grocery store, the these three An application models how to do it. afternoon ballgame –– something other than levels of An illustration that models correct action is what I was saying. The room was warm. delivery for the most helpful. Not only is it not boring, it is I was not smiling. the best way to illustrate the biblical text, giving I was explaining an important theological transforming the audience behavior to emulate. They not only concept, but nobody was listening. It was propositional see it, they see how to do it. Illustrations are vital information, but my declaration of prop- statements good; an illustration that applies action is best. ositional truth wearied them. Have you ever lost contact with the crowd, into concrete TURNING UP THE HEAT knowing your content, albeit essential, was examples. All three levels are appropriate in effective boring? preaching; however, as the heat rises, so does I assume (a) you just said yes and (b) it the effectiveness of the example. Let me give probably had something to do with your lack you a case in point. of supporting material. That’s because prop- Propositional truth: “Love is patient.” ositional statements, which are not visual, (Cold) Explanation: “In 1 Corinthians 13: are boring without concrete examples, which 4–7, Paul lists the qualities of love. The ﬁ rst are visible. Memorable sermons are full of one is patience. The Greek word for patience concrete examples. is. … Patience is used in other verses in Scrip- Concrete examples turn invisible proposi- ture as. … The full context of this chapter is. tions into vivid, life-changing visuals. When … Paul is talking about the subject of love you speak visually, you turn the hearer’s because …” ears into eyes, and they not only hear you, (Warm) Illustration: “Two seeds fell to they see what you are saying. Hence, ser- the ground. The ﬁ rst was a corn seed. Rather mons need the assistance of visuals to keep quickly, it sprouted, a stalk grew, and it eternal truths from being dull propositions. yielded corn. The other seed was an acorn. The Bible is not a boring book; often, we Although it took many years, it turned into a preachers are. large oak tree, providing joy for many, many Good news: You can correct a boring deliv- generations. Patience looks like an acorn, not ery! Take action to make your preaching less a kernel of corn. …” lackluster and more engaging by using con- (Hot) Application: “My wife, Brenda, asked crete examples. Consider these three levels of me to go shopping with her. I did not want to

16 Enrichment WINTER 2015 Be cautious with do so. Heed the following guidelines: • Avoid excessive confessions. The pulpit personal illustrations • Avoid using your personal examples to is not a counselor’s couch. Using it as expose friends, disclose conﬁ dences, or one is awkward for everyone. Although personal examples are the embarrass family members. • Avoid poor taste in content. (If this most powerful, we should use them with • Avoid poking fun at others. Only poke isn’t clear, just avoid references to the moderation. They should not be the only fun at yourself. four Bs: the birthing process, blood and kind of illustration you use. • Avoid boastful reports. Don’t make guts, the bedroom, and the bathroom. With a sober mind, share your life in yourself the hero of every story. Tell As some might say, “T.M.I! Too much the pulpit, but pay attention to how you stories of your human weakness, too. information!”)

go, but I did. I thought I’d give her an hour, Satisfactory (preacher’s experience): “When but three hours later, I grew anxious, frus- I was in seminary …” trated, and impatient. I was mad. I did not Worst (nobody’s experience): “In 1429 …” want to wait any longer! Just before I was Make it personal. As a general rule, the ready to tell her how I felt, the Holy Spirit more personal your example, the more power-

reminded me how, early in our marriage, Magdalena Lates / iStock Thinkstock ful your example. she took a full-time job and put me through Get involved in the story, even if it’s not seminary. He reminded me of the many times your story. If it’s my story, it’s easy to be I made her wait for me. I asked the Lord to engaged because I was there to see it happen. help me love my wife, and He gave me the If it’s not my story, I try to personalize it by patience to wait. When we love, we are willing sharing ways it impacted my life or telling how to wait. Love is patient.” I experienced the other person’s story. In other words, I am personally engaged either MAKE THE CONNECTION way. The worst thing I can do is make the Consider these tips for using concrete examples. Concrete story a distant tale or remove myself emotion- Strive for shared experience. In the best- examples ally from its impact. There is always some- case scenario, the example relates to both the thing about every story that matters to my speaker and the audience (i.e., it is taken from turn invisible heart, and I should let it be seen. both of their shared experiences). propositions Boring happens, but God gives you a visual The next best option is an example from the into vivid, world to reduce the risk it will happen this lives of one or more members of the audience. week. Look around. Tell about it. Show them If neither of these is a possibility, the example life-changing what you see, and watch the Bible come alive. may be taken only from the life of the preacher. visuals. You’ll be smiling. Avoid using an example that has nothing to do with the speaker or the audience’s experiences. Here are some instances of the effective use of shared experience: DOUG GREEN, founding pastor, North Hills Church, Brea, Best (from the experience of both): “The California

rain we received this past week was …” To share or comment on this article, go to ej.ag.org/show Good (audience’s experience): “I am told nottell or scan the QR code. by the salespersons in our church that …”

Enrichment WINTER 2015 17 TTHEH E KKINGDOMI N G D O M NET:N E T : NNETWORKINGE T W O R K I N G FFORO R PPASTORSA S T O R S

University to all its publics. If my life and relationships do not adequately reﬂ ect the university’s identity, I cannot do my job. People who meet me will judge the quality of the university at least partly on their impression of me. The same holds true for pastors and churches. More than anyone else, pastors have the responsibility of creating position for their church in the eyes of the community. HowHo people see the pastor will determine howho they see the church. I recently received an invitation to speak at a conferencec at Life Center Spanish Church in Gain Trust by Tacoma,Taa Wash., on the topic of “The Leader’s TaTTasks.”a In preparing the seminar, I instantly Positioning Your Church thoughtttho of the classic book Leaders: The Strat-

Ridofranz / Robert Churchill / tetmc iStock Thinkstock egiesegg for Taking Charge by Warren G. Bennis anand Burt Nanus. BY JOSEPH CASTLEBERRY Bennis and Nanus say leaders must employ fourfou strategies to lead effectively: attention through vision; meaning through communica- eople used to identify tion; trust through positioning; and the deploy- Pentecostals as “the peo- ment of self, which refers to putting talented ple from the other side of people to work in ways that allow them to ful- the tracks.” In the early fi ll their lives through service. I decided to days of our Movement, peo- share these principles, but since I’m a preacher, ple in American society I wanted a biblical text to anchor my comments. put a lot of importance on A look at the launch of Jesus’ public minis- social position. As a result, try in Matthew 4 amazed me. Jesus started many pastors felt they had with a bold vision: “Repent, for the kingdom of Psomething to prove. I once attended a pastors’ As in Paul’s heaven has come near” (verse 17). conference where a prominent church leader time, pastors He created meaning through social archi- encouraged pastors to include a classic hymn tecture as He called His disciples and taught in their worship services and feature a robed today must them about the Kingdom and their role in it choir to show that their church had a little bit establish as fi shers of people — or Kingdom network- of class. Times change. relationships ers (verses 18–22). Then He established trust Still, ever since the days of the apostles, and credibility for His organization through successful pastors have deemed it a privilege with the whole positioning as He networked “throughout to minister to the high and mighty, even as spectrum of Galilee, teaching in their synagogues, pro- they have gloried in the salvation of slaves society to claiming the good news of the kingdom, and and paupers. In chapter 16 of Paul’s Letter healing every disease and sickness among to the Romans, he includes in his long list of realize the the people” (verse 23). friends everyone from government offi cials highest degree Finally, He deployed His disciples with and wealthy people to slaves and servants. of success authority to do these same works: “to drive As in Paul’s time, pastors today must estab- out impure spirits and to heal every disease lish relationships with the whole spectrum in their and sickness” (Matthew 10:1). of society to realize the highest degree of leadership. The vision pastors cast, the message they success in their leadership. Even if you pas- communicate, and the people they deploy to tor “on the other side of the tracks,” you still accomplish God’s mission all depend on posi- need relationships all over town. tioning for their credibility. If pastors only build The breadth of a pastor’s relationships networks inside their churches, their commu- in the community determines the church’s nities will interpret them as divisive and sec- position in the society. People often ask me tarian in their focus. Leaders from the spheres what my job as a college president entails. I of business, government, public education, com- always reply that I work to embody Northwest munity life, the arts, the medical professions

18 Enrichment WINTER 2015 — and all the other varied sectors of society volunteer labor for projects in the community. — will assume that pastors who don’t know Pastors who organize volunteer teams for anyone outside their church either do not care public service often catch the attention of city about society, or worse, feel hostility toward leaders and get invited to serve on local com- it. Some pastors rail so much against evil in mittees or nonproﬁ t boards and participate society that it becomes obvious they truly do in public events. Volunteering immediately not trust people outside the church. When identiﬁ es you as a person who cares about people think you don’t trust them, they don’t Pastors who others. Some pastors get involved in causes trust you. As Steven M.R. Covey explains in gain the trust such as the American Cancer Society or Meals The Speed of Trust, a lack of trust slows down on Wheels. Public schools offer PTA clubs, an organization. No church can grow in a com- of their city athletic booster clubs, tutoring opportunities, munity that doesn’t trust it. will inevitably and other venues for service. Many other civic Pastors can create trust in the community enjoy a fast activities offer pastors access to important around them by establishing relationships relationships with leaders. with leaders outside the circle of their church. track to effec- As pastors position themselves — and the When people have had a chance to rub shoul- tiveness for churches they serve — as vital players in the ders with pastors, they tend to like them. Socia- their church. well-being of their community, people learn bility builds likeability; likeability builds trust; they can trust them. If we want to bring people and trust builds organizations. The more peo- to faith, establishing trust is a great place to ple in a community like and trust a pastor, the start. Without moving your church an inch, more church members will succeed in getting you can make it stand out as more than just a their friends to visit. Pastors who gain the building on one side of the tracks or the other. trust of their city will inevitably enjoy a fast Rather, your church will become a trusted track to effectiveness for their church. change agent that makes the community So how do pastors make friends with other better. leaders in their community? The guaranteed wrong way is trying to make every person you meet a member of your church. People who think you only interact with them to get them JOSEPH CASTLEBERRY is president of Northwest University. For more on this topic, see The Kingdom Net: Learning to to your church will (rightly) distrust your Network Like Jesus (My Healthy Church, 2013). motives. The right way seeks to serve other people or serve together with them without To share or comment on this article, go to ej.ag.org/gaintrust or scan the QR code. expecting anything in return. Many venues provide golden opportunities for pastors to meet and befriend fellow leaders.

Service clubs like Rotary International, Kiwanis, ©2014 Norm Jung or Civitan provide amazing opportunities to connect with community leaders. Because such clubs offer a highly sociable context that requires people to speak up and participate, the verbal skills and people skills of pastors quickly establish them as valuable members. A pastor who does not belong to a service club should strongly consider visiting and joining one. Even if no one from the club ever joins your church, the standing or position of your church in the community will improve. Most often, such memberships lead to people visiting and even joining your church as you interact with them as a friend. The local Chamber of Commerce provides another excellent meeting ground, but people who get involved in the Chamber need to show a genuine concern for the economic development of local businesses. Most towns need “No, my husband isn’t irreligious. He’s just irresponsible and irregular.”

Enrichment WINTER 2015 19 INI N CCONTEXTO N TTEE X T ndon ndon Lo , Library Jesus and the Pharisees Wellcome Library, London Library, Wellcome Library Lo

BY MMARCARC TUTURNAGERNAGE “a wise man.” The Greek word for “wise” has a common root with the Greek term “sophist.” hat was Jesus’ Elsewhere in his writings (Jewish War 1.648, relationship 650; and Antiquities 17.152), Josephus referred with the Phar- to two outstanding Jewish Sages2 as sophists. isees? Most He regularly used this title to designate prom- readers of the inent Sages, which indicates that Josephus Gospels assume viewed Jesus as a Sage.3 they were the In one version of Josephus’ testimony con- chief opponents cerning Jesus, Josephus described Jesus’ of Jesus. In sup- “learning” as “outstanding.” The words of Wport of such assumptions, people point to Jesus found in the Gospels read within the places within the Gospels where the Pharisees A thorough cultural framework of ﬁ rst-century Judaism questioned Jesus and where He challenged reading of betray a genius and sophistication connected them and pronounced “woes” against them. the Gospels to the highest level of academic training. In Many overlook, however, that within the fact, Jesus’ formal education was superior to Gospels, Jesus ate with Pharisees; they sought calls for a that of Paul’s.4 Jesus used simple language Him out for His decisions; and they warned more nuanced that communicated with those who were Him against Herod Antipas (Matthew 22:35; understanding unlearned in His audience and allowed them Mark 12:28; Luke 7:36; 10:25; 11:37; 13:31; to enjoy the profound simplicity of His mes- 14:1; 17:20; John 3:1; 8:3). of the relation- sage. Yet underneath His simple words runs A thorough reading of the Gospels calls for ship between a complex current of thought with deeper a more nuanced understanding of the relation- Jesus and the meaning the intelligentsia of His day would ship between Jesus and the Pharisees than have grasped. His genius as a communicator traditionally assumed. For an accurate under- Pharisees than comes through clearly in His use of story par- standing of Jesus’ relationship with the Phari- traditionally ables. This form of teaching is unique to Jesus sees, you must place both within the historical- assumed. and the Sages. No one else in the ancient cultural world of ﬁ rst-century Judaism. world taught in story parables.5 On the one hand, the story of the parable JESUS THE SAGE entertains people, much like television and In book eighteen of his Antiquities of the Jews, movies do today. It showed them true-to-life Josephus spoke about Jesus of Nazareth and scenarios that had a central driving point, His movement.1 Josephus described Jesus as either about God and His actions or how He

20 Enrichment WINTER 2015 I N C O N T E X T

was very intimate, like a father and a son. There are many similarities between Jesus and the Hasidim, both with regard to their actions and their piety.6 Jesus, like the Hasidim, emphasized the preeminence of a person’s relationship toward their fellow human being. The quality of this relationship established the basis for one’s relationship with God. These Hasidic impulses upon the teachings and actions of Jesus, as well as the tensions created between the Hasidim and the Phari- sees, appear in the gospel story of the healing of the man with the withered hand (Luke 6: 6–11). This healing on the Sabbath punctuated Jesus’ teaching: “I ask you, which is lawful on the Sabbath: to do good or to do evil, to save life or to destroy it?” (Luke 6:9; cf. m. Most students Sanhedrin 4:5). of the Gospels In this instance, He took a well-known argu- read Jesus’ ment (m. Sanhedrin 4:5) and applied it to doing “woes” against good on the Sabbath. The healing underscored His message, but it left some within the syn- expects us to behave. Yet embedded within the Pharisees agogue baffl ed7 and discussing “what they the words of the parables lay manifold hints and scribes as might do to Jesus” (Luke 6:11; cf. Acts 4:16). and allusions to biblical passages and contem- a blanket con- If we read this story outside of the context porary language. Educated listeners in Jesus’ of fi rst-century Judaism, we can draw unwar- audience would catch these and understand demnation of ranted conclusions about the aggressiveness the deeper meaning of His teachings. These the Pharisees. of the opposition to Jesus. First, Jesus’ heal- meanings become clear as we understand ing did not break the Law (either the oral or the Jewish cultural world of the land of Israel written Law) in any manner. Second, and most in the fi rst century. importantly, readers should consider this story in light of the tensions between the Hasidim JESUS, THE HASIDIM, AND THE and the Pharisees. PHARISEES A similar story appeared within rabbinic During the fi rst century B.C. and fi rst century literature concerning the Hasid, Honi the A.D., a group of holy men emerged in the land Circle-maker: of Israel, concentrated in Galilee, known as Once they said to Honi the Circle-maker, Hasidim (“pious ones”), or “men of deeds.” This ‘Pray that rain may fall.’ He answered, ‘Go group, known for its exceptional piety and work- out and bring in the Passover ovens that ing of miracles, healed the sick, brought rain, they will not be softened.’ He prayed, but and rescued people from troubles. Although the rain did not fall. What did he do? He mentioned in rabbinic literature, they were not drew a circle and stood within it and said Sages. Because they felt obliged to care for any- before God, ‘O Lord of the world, your one in need, even those deemed ritually impure, children have turned their faces to me, for they often came under the scrutiny of the Phar- that I am like a son of the house before isees because they did not follow the strict you. I swear by your great name that I purity observances of the Sages. will not stir from here until you have pity The Hasidim stood on the fringes of Pharisaic on your children.’ Rain began falling drop Judaism; nevertheless, they exerted consider- by drop. He said, ‘Not for such rain have able infl uence upon the public and among the I prayed, but for rain that will fi ll the cis- Sages. They strictly emphasized a person’s terns, pits, and caverns.’ It began to rain relation to another, particularly those in need with violence. He said, ‘Not for such rain (i.e., the poor), prayer, and embracing poverty have I prayed, but for rain of goodwill, as an ideology. They taught primarily through blessing, and graciousness.’ Then it rained story parables. Their relationship with God in moderation [and continued] until the

Enrichment WINTER 2015 21 Jesus and the Pharisees (continued from page 21)

Israelites went up from Jerusalem to the centered on His table fellowship with those Temple Mount because of the rain … Shi- they deemed unclean (Luke 5:30). Yet in the mon ben Setah [a Pharisee and head of the Gospels, if He is not eating with tax collectors Sanhedrin at the time] sent to him [saying], The words of — those who need a physician (Luke 5:31), ‘Had you not been Honi I would have Jesus found He eats with Pharisees at their table. pronounced a ban against you! But what shall I do to you? — you importune God in the Gospels THE DISPUTES AND JESUS’ WOES but he performs your will, like a son that read within Judaism is a culture of confl ict. There is an importunes his father and he performs the cultural old saying in Hebrew: “Without debate (argu- his will.’ (m. Ta’anit 3:8). ment), there is no learning.” It was common In this story, the tension between the Hasid framework of within Jewish circles of the fi rst century for and the Pharisee appears over the miracle fi rst-century nonlocal or up-and-coming Sages to face pub- wrought through the Hasid. In fact, Shimon Judaism betray lic questioning in order to determine their ben Setah’s response to Honi, “What shall I do a genius and level of expertise (cf. b. Shabbat 108a; and b. to you,” is similar to that of the baffl ed Sanhe- Baba Batra 22a). If the Sage answered well, drin in Acts 4:16. sophistication he earned a respected reputation (cf. John 8: Jesus, like the Hasidim, came into confl ict connected 3,4). At various points within the Gospels, we with the Pharisees over issues pertaining to to the highest fi nd Pharisees and scribes asking Jesus public handling on the Sabbath and purity concerns, questions in order to “test” Him (cf. Matthew with Jesus and the Hasidim favoring actions level of aca- 22:34–40; Mark 10:2–9; and Luke 10:25–37). and rulings that focused on the human indi- demic training. In light of the cultural norm of posing diffi cult vidual and his or her need. The primary cri- questions to Sages, we should not read the tique of Jesus by the Pharisees in the Gospels motivations of Jesus’ questioners as wicked or antagonistic; rather, it seems that they sought Leaders, ed. J.H. Charlesworth and L.L. Johns (Minneapolis: Fortress to see whether this up-and-coming Galilean Press, 1997), 71–107. 5. Cf. R. Steven Notley and Ze’ev Safrai, Parables of the Sages: Jewish Sage knew what He was talking about. Wisdom from Jesus to Rav Ashi (Jerusalem: Carta, 2011), see Most students of the Gospels read Jesus’ especially 1–70; Brad Young, The Parables: Jewish Tradition and “woes” against the Pharisees and scribes (Mat- Christian Interpretation (Peabody, Massachusetts: Hendrickson, 1998). thew 23:1–36) as a blanket condemnation of 6. Within the New Testament, we can also detect the infl uence of Hasidic piety upon the family of Jesus. Rabbinic literature often identifi ed the the Pharisees. Few, however, remember how Hasid with the title tzaddik (“righteous one”); for example, Honi, the Jesus began this discourse: “The teachers of Circle Drawer (m. Ta’anit 3:8), the Hasid is also called “a righteous the law and the Pharisees sit on Moses’ seat one” (Josephus, Antiquities 14:22; y. Ta’anit 3, 67a). Joseph, Jesus’ father, is identifi ed as “faithful to the law”—literally “a righteous [the place of authoritative teaching in the syn- man” (Matthew 1:19). In the Epistle of James, the brother of Jesus, agogue]. So you must be careful to do every- we fi nd the Hasidic impulse upon doing, which was the source of the thing they tell you ….” (Matthew 23:2,3). He Hasidim being called the “men of deeds” (cf. James 2:1-26; 5:13-18; endorsed their authority and their theology; m. Avot 3:9; cf. also, Flusser, “A Lost Jewish Benediction in Matthew 9:8,” in Judaism and the Origins of Christianity (Jerusalem: Magnes His problem with them was the discrepancy Press, 1988), 535-542; idem, “’It Is not a Serpent that Kills’,” in between their belief and their actions, partic- Judaism and the Origins of Christianity, 543-551). ularly toward others. 7. Most translations of Luke 6:11 translate the Greek word ἀνοίας as “fury” or “rage.” This Greek word is never elsewhere translated If we overlook Jesus’ endorsement of their “anger, fury, wrath” (cf. H.G. Liddell and R. Scott, A Greek-English authority and doctrine, it is easy to read His Lexicon [New York, 1940], 145). Those watching were fi lled with words as a categorical condemnation of the “frustration, baffl ement.” Pharisees. When read, however, within the 8. The Talmudic list mentions seven types of Pharisees, fi ve bad and two good. Jesus addressed seven “woes” against the Pharisees, context of contemporary Judaism, we fi nd the which fi nd parallels within the Talmudic list. same anti-Pharisaic polemic within rabbinic literature, which refl ects the world and beliefs of the Pharisees (b. Sotah 22b; y. Berakhot 14b).8 Jesus chastised the Pharisees because MARC TURNAGE, director, Center for Holy Lands Studies for The General Council of the Assemblies of God, Springfi eld, they “tie up heavy, cumbersome loads and put Missouri them on other people’s shoulders, but they themselves are not willing to lift a fi nger to To share or comment on this article, go to ej.ag.org/jesusand pharisees or scan the QR code. move them” (Matthew 23:4). The rabbinic list likewise criticized the “shoulder-Pharisee who lays commandments upon men’s shoulders” (y. Berakhot 14b). ©2014 While Jesus probably was not a member of the party of the Pharisees, His faith and piety Harley Schwadron expressed itself within the broader stream of Pharisaism. When we read Him outside of His world, we fi nd ourselves making Jesus into our image instead of encountering the reality of the Incar- nation. It removes our preaching and teaching from Jesus of Nazareth and His message.

Notes 1. Christian scribes corrupted every Greek version of Josephus’ testimony concerning Jesus. In the 10th century A.D., the Christian author Agapius wrote a history of the world in Arabic, in which he reproduced Josephus’ statement about Jesus, which is basically that of Josephus. Cf. S. Pines, An Arabic Version of the Testimonium Flavianum (Jerusalem: Israel Academy of Sciences, 1971). 2. In this article, I use the terms Sage and Pharisee interchangeably. 3. The Greek author Lucian from Samosata (born circa 120 and died after A.D. 180) referred to Jesus as “the cruciﬁ ed sophist.” 4. When one is equipped with a knowledge of ancient Jewish sources and the intricate nature of ancient Jewish hermeneutical method, the superiority of Jesus’ formal education to that of Paul’s is clear. This was ﬁ rst pointed out to me by my late professor Chana Safrai; see also David Flusser, “Hillel and Jesus: Two Ways of Self-Aware- ness,” in Hillel and Jesus: Comparisons of Two Major Religious “Wilt thou love her, cherish her, and put her on your affordable health plan?”

Enrichment WINTER 2015 23 DDEALINGE A L I N G W ITHI T H DOUBTERSD O U B T E R S Jose Angel Astor Rocha / iStock Thinkstock

Is It Ever Morally Permissible to Deceive? (Or, Is It OK to Lie to Nazis?)

BY PAUL COPAN Was this student on track in his thinking? How should we respond to this kind of ques- bout 12 years ago tion? Does the Bible — in addition to rational I was lecturing in refl ection — give us any guidance about deal- a philosophy class ing with ethical confl icts like this? Is deception at a university in ever permissible? If it is, does this undermine Indiana, and a stu- universal moral truths? dent asked me: “Is it morally permissi- GETTING OUR BEARINGS ble to deceive Nazis From the outset, let’s consider some import- at your door if you ant points. Aare hiding Jews in your basement?” There are First, Scripture affi rms the trustworthiness He continued: “If you say ‘yes,’ then this of God. God is true (Romans 3:4). He is faith- means that, on your view, ethics is relative three main ful and keeps His promises (Deuteronomy 7:9). and based on circumstances. On the one hand, conditions And He hates lying lips (Proverbs 12:22). Jesus Christians like you say it’s wrong to deceive, under which calls himself “the truth” (John 14:6). Indeed, but then in this situation a lot of Christians the being who qualifi es as God would have to will say it’s okay to deceive to save a life. deception be worship-worthy and, therefore, trustworthy But if you take that perspective, you are is morally rather than faithless. basically undermining universal morality — permissible. Second, some duties are absolute and invi- a view that insists on objective moral stan- olable — that we should love and worship dards that are true for all people regardless God — and God would never command us of the circumstances.” to hate Him or to worship a God-substitute.

24 Enrichment WINTER 2015 Nor would God command us to rape some- When is deception permissible? There are one or torture babies for fun. Although God’s three main conditions under which deception commands in Scripture are sometimes diffi - is morally permissible. cult, God would never order us to do what is intrinsically evil (Jeremiah 19:5). 1. Inconsequential Social Arrangements Third, philosophers make a distinction After a long walk with two unknowing friends between absolute duties and prima facie to Emmaus, Jesus acted as though He would (Latin: “on fi rst appearance”) duties. This go on, though He did not intend to do so (Luke is helpful as we read Scripture as well. All 24:28,29). This was not deception. Rather, things being equal, moral demands — such Jesus was displaying modesty; He didn’t force as, “Keep your promises” or, “Do not deceive” His presence on His two friends. Rather, He — are generally binding for all people (prima gave them opportunity freely to invite Him in.1 facie). We are generally to tell the truth and Also, Jesus instructed His disciples to use “not withhold good from those to whom it is “makeup” of sorts so as not to appear as due” (Proverbs 3:27). though they had been fasting (Matthew 6: But — note well — such duties are not abso- 17,18). Keeping such information private — lute and without exception. For example, it is between you and God — is not sinful. generally wrong to take innocent human life. Are you We also assume a degree of deception in However, what if terrorists hijack a plane to morally light, everyday social arrangements. When use as a destructive weapon to fl y into a build- we tell jokes, deception is often involved — ing full of innocent civilians? Is a president obligated deception that makes the punch line especially who orders the passenger plane with innocent to tell the funny. Quarterbacks in football and pitchers people on board shot down morally justifi ed? Gestapo at in baseball routinely deceive; the better they If a woman has an ectopic pregnancy (a are at deception, the better they perform in fertilized egg trapped in a fallopian tube), both the door a game. This is simply part of the mutually she and the unborn baby will die unless this that you are agreed upon arrangement in participating in young human life is removed. Unfortunately, harboring such sports. the child will not survive either way. In this Jews in Even in our greetings, we don’t tell every- case, is it better to spare one human life rather thing about our psychological condition to than lose two? your cellar? people who ask us, “How are you?” Typically, Oleg Kulakov / Hemera Thinkstock Fourth, deception, which is generally wrong, there’s no expectation on the part of the is likewise morally permissible in cases of friendly greeter to receive from us a detailed supreme emergency, as when Nazis are hunt- clinical description of our inner state. And ing down innocent Jews. Not all Christians we shouldn’t assume full disclosure in such agree on this point. However, I believe we can circumstances is essential to maintaining our make a reasonable, biblical case. In my forth- integrity. In fact, if we did tell everything, coming book An Introduction to Biblical Ethics: people would simply stop asking, “How are Walking in the Way of Wisdom (IVP Academic, you?” May 2014), my co-author and I go into more So we have some biblical evidence — as detail on this topic. For this article, I’ll sketch well as the support of common sense consid- out the case for why deception is morally erations — that furtiveness is permissible permissible under certain specifi c conditions when it comes to such inconsequential social warranted by Scripture. arrangements. Fifth, this view assumes that there is a hier- archy or an ordering of moral duties. For exam- 2. Deception in War ple, some loves are more important than others. War, by its very nature, calls for an array Loving God is more central than loving family of available weapons, including psychology members, and when loving family members and stealth. God himself waged war this comes into confl ict with Christian discipleship, way. In Joshua 8:2, God told Joshua to set the follower of Christ should express greater an ambush. God also set an ambush in 2 allegiance to Christ (Matthew 10:37). And Chronicles 20:22. while we should love the stranger in our midst, God instructed Moses to send spies — the we have a greater obligation to care for fam- quintessential form of stealth — into the land ily members, whom God has entrusted to our of Canaan (Numbers 13:2). Likewise, two care (1 Timothy 5:8). Israelite spies went to Jericho, where Rahab

Enrichment WINTER 2015 25 Is It Ever Morally Permissible to Deceive? (Or, Is It OK to Lie to Nazis?) (continued from page 25)

hid the spies and deceived the local troops February 18, 1943. Under interrogation, she (Joshua 2:2–6). Yet God commended and sought to deceive her captors to protect her rewarded her for this act (Hebrews 11:31; innocent comrades-in-arms. She refused to James 2:25). say anything that might endanger her friends. Some argue that God commended Rahab Few would question whether she did the for her faith, not her deceptive activity. Apart right thing. from the fact that all three of the relevant pas- We have similar scenarios in Scripture. The sages commend her actions, how is it possible Hebrew midwives resisted an ungodly and to divorce faith from works? oppressive regime through civil disobedience Paul himself condemns the dangerous and deception. The result was that “God was mindset of sinning that grace might increase kind to the midwives” and “gave them fami- (Romans 6:1,2). It is morally and theologically lies of their own” (Exodus 1:20,21). How can misguided to say that we may commit a it be said that their faith was good and their sinful act for a good cause and be rewarded subversive activity bad? Or how can it be for such “faith.” Don’t sinful acts deserve said that their disobedience was good and reprimands rather than rewards — espe- their deception bad? The Bible does not make cially when the motivation is as ignoble as those distinctions. It simply says that God self-preservation? rewarded them. By contrast, Rahab acted in the faith that The philosopher Immanuel Kant insisted the God who was with Israel was mightier that if an ax murderer is running after some- than the gods of Jericho. In response, she one and asks where the threatened person did the right thing by siding with God’s peo- went, you are morally obligated to tell the ple. In what we might properly call an act of would-be murderer the truth if you know it. war, her actions and words deceived others. If the criminal ﬁ nds his target and kills him, Some argue that the hiding of the spies was you bear no guilt in the matter, according acceptable but that she sinned when she to Kant. spoke untrue words. However, this dubious Kant argued that if we universalized description of “the sin of deception,” in deception, and everyone did it, lying would which words are sacrosanct but actions are be pointless. Because of this, Kant con- not, is both theologically vague and morally cluded deception is always wrong. Philos- inconsistent. ophizing aside, it makes good biblical and If there can be just wars (and my co-authored rational sense to allow deception in certain book An Introduction to Biblical Ethics defends exceptional contexts — when thwarting this view), then ambushes, camouﬂ age, spy- criminal activity, for instance. ing, deceptive strategy, communicating in God suggested diversion could be used if

danielsbfoto / Thinkstock code, as integral parts of such wars, would necessary (1 Samuel 16:1–5). God had told also be legitimate. Samuel to anoint a king, and Samuel replied Deception that if the jealous, ruthless, and irrational 3. Deception in Opposing Criminals is generally King Saul heard of it, he would kill Samuel. So Another area where deception is biblically wrong God gave this advice to him: “Take a heifer (and perhaps philosophically) permissible is with you and say, ‘I have come to sacriﬁ ce to in resisting a criminal or an enemy in war. except the Lord’ ” (verse 2). Here we come to the classic question: Are where Because Saul was a standing threat to var- you morally obligated to tell the Gestapo at Scripture ious innocent lives, he had forfeited the right the door that you are harboring Jews in your to full or even partial disclosure of what Sam- cellar? permits or uel was doing. We answer, “No.” advocates King Ahab’s own steward Obadiah, whom Consider Sophie Scholl, a committed Chris- it, which the Bible describes as a devout believer in the tian and university student who was an active Lord, foiled Jezebel’s plan to kill all the proph- participant in “The White Rose,” a German is also very ets by hiding 100 of them in caves (1 Kings resistance movement during World War II.2 much in 18:3,4). Through civil disobedience, he spared She and her friends devoted their lives to keeping the lives of these men of God. exposing Nazi propaganda and lies by quietly with reason. What about in today’s world? If a home- publicizing the truth to her fellow Germans. owner, away on a trip, has left a timer hooked The Nazis captured Scholl and her brother on up to his light system to deceive potential

26 Enrichment WINTER 2015 robbers into thinking that he is home, surely took such action, commanded it, or is said he isn’t sinning. And deceptive police activity to have approved of those who did. is a good thing when needed to apprehend a criminal (for example, sting operations to SOME CONCLUDING REMARKS break up drug or prostitution rings). When it As we make moral judgments, we must When a robber demands entrance to a home comes think holistically about them. Not only can or access to possessions or people within, and to truth acts themselves be right or wrong (e.g., he can be deﬂ ected by deception, the deceiver the act of rape or baby torture is always has not chosen the “lesser of two evils,” for telling and wrong), motives can render an act good or which he must repent. Rather, he has done deception, evil. For example, two acts can be identical, what is morally permissible. we must such as two grandchildren visiting their Note that this isn’t some version of “situ- grandmother in a nursing home. However, ation ethics” — that acts are right or wrong not only their motives for visiting may be quite differ- based solely on “the loving thing to do” in consider ent: One grandchild visits his grandmother the situation. Nor is this a matter of making the act out of love, while the other wants to have a tragic moral choice — as if somehow both her name included in Grandma’s will. courses of action (deceiving versus letting itself, but Another consideration about moral actions is an innocent person be murdered) are wrong. the charac- the character of a person, which is the foun- Rather, deception is generally wrong except ter, motive, tain from which virtuous (or vicious) actions where Scripture permits or advocates it, ﬂ ow. Good trees produce good fruit, and bad which is also very much in keeping with rea- and context ones produce bad fruit (Matthew 7:16–20). And son. These three reasons are inconsequential involved. as we have seen, the Scriptures cite examples social arrangements, war, and criminal resis- of God-fearing persons whose lives are marked tance. In the instances cited, God himself by integrity, out of which comes an occasional

Enrichment WINTER 2015 27 Is It Ever Morally Permissible to Deceive? (Or, Is It OK to Lie to Nazis?) (continued from page 27)

deception to protect innocent life. Deception Notes does not characterize their lives, but evil 1. I. Howard Marshall, The Gospel of Luke, New International Greek Testament Commentary (Grand Rapids: persons can undermine the proper place for Eerdmans, 1978), 897. 2. Film Sophie Scholl: The Last Days (Zeitgeist Films, 2005), starring Julia Jentsch, directed by Marc truth telling. Rothemund. In the wise words of ethicists Glen Stassen 3. Glen Stassen and David Gushee, Kingdom Ethics: Following Jesus in Contemporary Context (Downers and David Gushee: “Those … who are threat- Grove, Illinois: IVP Academic, 2003), 388. ened and oppressed may be permitted in times 4. Lewis B. Smedes, Mere Morality: What God Expects from Ordinary People (Grand Rapids: Eerdmans, 1983), 236–7. of moral emergency to suspend truth telling temporarily in some contexts in order to honor central covenant obligations — and to work clandestinely, if necessary, for a just and peace- PAUL COPAN, West Palm Beach, Florida, is professor and Pledger family chair of philosophy and ethics at Palm ful public square in which truth may be freely Beach Atlantic University in West Palm Beach, Florida. 3 spoken once again.” He is author and editor of a number of books, including Note that I am not making exceptions When God Goes to Starbucks; True for You, But Not for here based on what is merely “loving and Me; That’s Just Your Interpretation; Creation Out of Noth- ing; Is God a Moral Monster? Making Sense of the Old reasonable”; rather, these exceptions come Testament God; and The Paul Copan Apologetics Collec- from Scripture itself, which serves as a safe- tion (6 Volumes). He is also president of the Evangelical Philosophical Society. His guard against rationalization and corruption column series in Enrichment journal, “Dealing With Doubters,” took ﬁ rst place in of character. the Evangelical Press Association convention for 2013. We have also seen that when it comes To share or comment on this article, go to ej.ag.org/deceive or scan the QR code. to truth telling and deception, we must not only consider the act itself, but the character, motive, and context (such as warfare or ©2014 Conan deVries criminal activity) involved. Now, in defending deception in certain circumstances, I’m not inviting loopholes to, say, justify lying when you’ve gotten yourself into trouble. An adulterer who rationalizes that he is preserving his marriage by not telling his wife of his betrayal is misguided. As the late Christian ethicist and theologian Lewis Smedes pointed out: “[This] would turn adultery itself into its own justiﬁ cation for lying. Since adultery always threatens to destroy a marriage, lying about it is almost always required to save the marriage. So the offense itself guarantees the ‘right to lie.’ The irony is too great.”4 Again, this topic of the moral permissibility of deception is certainly a debated one; godly, fair-minded believers may understandably disagree. The fundamental issue here is that the triune God is the ultimate reality that holds all else together. Departing from the truth and living according to a self-distorted reality destroys our own personal integrity and our relationships and leads to death now and in the hereafter. Yet in a fallen world of thug nations and criminals, we see from Scripture itself that deception may be necessary to protect innocent lives — until this is no longer an issue when Christ returns, our mortal bodies are raised, and we share in the new heaven and earth in which righteousness dwells (2 Peter 3:13). “Instead of preaching today, I’m just going to listen.”

28 Enrichment WINTER 2015

MMINII N I STRYS T R Y & MEDICALM E D I C A L ETHICSE T H I C S

of beauty unrealistic? Should people expose themselves to the risks of surgery when there is no health benefi t? What should be the basis for self-worth? Some pastors may fi nd themselves counseling individuals considering surgery for aesthetic reasons. However, all pastors can benefi t from understanding the ethical concerns that drive decisions about aesthetic enhancement, because the underlying issues of defi ning beauty and enhancing self-worth affect many individuals, even if they do not seek to alter themselves through cosmetic surgery.

DEFINING BEAUTY For the purposes of this discussion, beauty encompasses the term handsome, refl ecting a desired physical appearance. Plastic surgery to restore appearance after an accident or illness is not included in this ethical analysis of aesthetic enhancements. With the term defi ned and the scope of discussion narrowed, what Reshaping Beauty: constitutes beauty? Studies dating back to Pythagoras in ancient The Ethics of Aesthetic Greece have shown that humans associate beauty with symmetry. We perceive certain Enhancements geometric proportions of facial features as aesthetically pleasing. For example, the plas- Seth Loader / Beornbjorn / XiXinXing iStock /Thinkstock tic surgeon Dr. Stephen Marquardt calculated BY CHRISTINA M.H. POWELL that people considered beautiful have mouths 1.618 times wider than their noses.3 Thus, we can reshape beauty through surgery, follow- n today’s competitive workplace, ing a mathematical formula. more men are undergoing cosmetic People often judge a person’s competence surgeries in an effort to appear and personality based on appearance. There- healthy and youthful. The demand fore, improving one’s appearance can increase for aesthetic enhancements for both a person’s success socially and fi nancially.4 men and women has grown tremen- While outward appearance may not be the best dously in the last two decades. or most appropriate predictor of character For example, between 1992 and and performance, if society rewards outward 2005, annual U.S. cosmetic surgery beauty, the demand for aesthetic enhance- Ivolume increased by 725 percent.1 Cosmetic Does society ments will increase. surgery, once primarily used by those in the A biblical view of beauty includes the warn- entertainment industry, is now widely avail- place too ing from Proverbs 31:30: “Charm is deceptive, able on a fee-for-service basis. In the future, much value and beauty is fl eeting; but a woman who fears advances in gene therapy could make it pos- on how a the Lord is to be praised.” sible for individuals to enhance their appear- person looks A similar lesson for men is delivered in 1 ance, or the appearance of their offspring, by Samuel 16:7: “But the Lord said to Samuel, altering their DNA.2 instead of ‘Do not consider his appearance or height, for The availability of elective surgery to alter valuing his I have rejected him. The Lord does not look the appearance of a healthy individual raises or her at the things people look at. People look at ethical questions. Does society place too much the outward appearance, but the Lord looks value on how a person looks instead of valu- character? at the heart.’ ” ing his or her character? Are cultural standards God did not choose the future king of Israel

30 Enrichment WINTER 2015 based on appearance, but based on his heart. education that emphasizes health and the A Christian must not neglect caring for his or beauty and uniqueness of diverse body shapes. her inner beauty and spiritual health to con- This approach can help people become more form to worldly standards of beauty. Pastors satisfi ed with their own bodies, decreasing the who emphasize the importance of character demand for aesthetic enhancements. development provide a balance to the societal While aesthetic enhancements may be focus on outward appearance. appropriate in certain situations, an individual considering such procedures should weigh CONSIDERING SAFETY carefully the risks involved and whether All surgeries, including cosmetic procedures, these enhancements represent a good invest- carry risks, such as complications related to ment of his or her fi nancial resources. anesthesia, possible infection at the incision The potential aesthetic enhancement site, fl uid buildup under the skin, bleeding, patient also might want to consider the best scarring, and nerve damage. The choice of a response to the societal pressure to appear board-certifi ed plastic surgeon reduces, but young and healthy and conform to certain does not eliminate, risks. ideals of physical appearance. Should a per- Bariatric surgery for weight loss, which son resist this pressure or acquiesce? What includes procedures such as gastric band message is a person sending to others, partic- placement and gastric bypass surgery, car- ularly the younger generation, when choos- ries risks, but also delivers health benefi ts, ing aesthetic enhancement? Is the choice such as recovery from diabetes and reduction empowering, or does it reinforce unrealistic in the likelihood of cardiovascular disease.5 standards for beauty? Will the choice truly While bariatric surgery provides aesthetic enhance self-worth or simply become an enhancement in the form of a thinner and Our worth expression of personal dissatisfaction? more youthful physical appearance, the med- comes from These questions can help a person make a ical benefi ts of the procedure offset the risks. our eternal God-honoring and ethical decision regarding A Christian seeking an aesthetic enhance- any potential aesthetic enhancement. A pastor ment must consider how protecting his or connection can come alongside individuals navigating her health is part of honoring God in his to God these decisions, making sure they do not over- or her body. The Bible teaches that we and His look important areas of concern. Such discus- are God’s possessions, sealed by the Holy everlasting sions may turn from seeking physical changes Spirit (Ephesians 1:13,14). The benefi ts of to embracing the spiritual changes that bring any aesthetic enhancement must justify love for us. much more lasting satisfaction. the safety risks. In contrast, Notes FINDING SELF-WORTH self-worth 1. T.S. Liu and T.A. Miller, “Economic Analysis of the Future Growth of the Cosmetic Surgery Procedures,” Plastic and Reconstructive The beautiful Italian actress Sophia Loren once based on Surgery (2008): 121 (6): 404e–12e 10.1097/PRS.0b013e31817 said, “Beauty is how you feel inside, and it external 0818d. refl ects in your eyes.” 2. S. Goering, “The Ethics of Making the Body Beautiful: What Cos- beauty is metic Genetics Can Learn from Cosmetic Surgery,” Philosophy Loren recognized the importance of self- fl eeting. and Public Policy Quarterly (2001): 21(1): 21–27. worth in feeling beautiful. For the Christian, 3. B. Maddox, “The Math Behind Beauty: A Plastic Surgeon Com- self-worth comes from being made in the putes the Perfect Face,” Discover (June 2007). image of God (Genesis 1:26,27). God makes 4. C. Feng, “Looking Good: The Psychology and Biology of Beauty,” each person as a masterpiece of creation. We Journal of Young Investigators 6 (December 2002). 5. M.K. Robinson, “Surgical Treatment of Obesity — Weighing the are “fearfully and wonderfully made” and Facts,” New England Journal of Medicine (2009): 361(5): 520–21. full of purpose (Psalm 139:13–16). First John 3:1 proclaims: “See what great love the Father has lavished on us, that we CHRISTINA M.H. POWELL, an ordained minister, author, should be called children of God! And that is medical writer, research scientist trained at Harvard Medical what we are!” School and Harvard University, and the author of Question- Our worth comes from our eternal connec- ing Your Doubts: A Harvard Ph.D. Explores Challenges to tion to God and His everlasting love for us. In Faith (InterVarsity Press, 2014). She speaks in churches and conferences nationwide and addresses faith and science contrast, self-worth based on external beauty issues at questioningyourdoubts.com. is fl eeting. To share or comment on this article, go to ej.ag.org/reshaping In society, everyone can benefi t from public beauty or scan the QR code.

Enrichment WINTER 2015 31 QQ&A& A FFORO R MINIM I N I STRYS T R Y WIVESW I V E S

Your dilemma will likely gain the attention of countless wives and husbands who secretly carry this burden — along with a lot of inner anguish and hopelessness. First we must face the reality of what is happening. Through modern technology, pornography is now readily accessible to almost anyone, at any time, and virtually any place. Many Christian men and women struggle with the temptation to view the easily accessible images. The erotic sensations that follow become an escape from the diffi culties of life and emotional pain. One statistic estimates that 53 percent of Christian men view pornographic images, and 37 percent of pastors say pornography is currently a struggle.1 These are hefty fi gures that encompass all of our The Problem with communities. Contrary to secular thinking, pornography Pornography undermines the pure sexual union of body, soul, and spirit and has no place in a God- Pafe / iStock /Thinkstock honoring relationship (1 Corinthians 6:18–20). BY GABRIELE RIENAS Your husband is aware that it needs to stop, and I’m sure you are in agreement with that declaration. Often a discovery like this can be I am mortifi ed by the fi rst step in fi xing a hidden agony, so take my situation, and I courage. At the same time, you cannot gloss don’t know where over or quickly excuse his behavior. There is else to turn. I have a serious problem, and you and your husband suspected for a long must address it in the most straightforward, time that my husband behavior-changing way possible. might be looking at Pornography viewing is 100 percent wrong, pornography on his and believers must rid it from their lives. Yet computer. Last night Q we must remember the decision to engage in after he stayed up late as he frequently does, An estimated it is a symptom of deeper issues — always. I walked in on him viewing disgusting For this reason, simply promising to “stop” pictures. This is the second time this has 53 percent is not an adequate approach to coming clean. happened. Like last time, he was very embar- of Christian White-knuckling purity simply does not work rassed and apologetic, saying that he had because it does not address the deeper broken- a weak moment. We talked for a long time, men view ness and unmet needs that drive the behavior and he assured me that it has happened pornographic in the fi rst place. only a few times, promising that he will images, and Pornography viewing is a form of self-medi- never do it again. Today, I fi gured out how cation for dealing with life’s diffi cult emotions. to check his browser history and discovered 37 percent of In very simple terms, a person learns to focus that he has been visiting porn websites on pastors say on physical sexual sensations (a rush of good a regular basis for months. I am devastated pornography feelings) while detached from the messiness and don’t have a clue what to do. is currently a of real relationships. Basically, porn images Thank you for your struggle. bring an adrenaline rush — a pleasant sensa- honesty and your tion — without emotional or spiritual attach- courage to talk about ment. Unfortunately, the physical sensation is your situation. I am addictive and cries out for more of the same or certain you feel a lot greater intensity. It is sinful behavior because of mixed emotions, it substitutes third-party involvement for what including pain, embar- should be cherished between a husband and Arassment, and anger. wife alone (Hebrews 13:4).

32 Enrichment WINTER 2015 Please know that your husband’s addic- Put viewing safeguards on your electronic tion is not about your body type, sexuality, equipment immediately. Some compa- or attractiveness. I am saddened to meet nies like Covenant Eyes will send reports too many women who valiantly launch of Internet viewing to spouses and/or self-improvement campaigns (including accountability partners. Agree to keep surgery) to compete for their husband’s electronics in public spaces and to avoid eye. This is futile and tragically misses periods of solitary viewing behind closed the real issue. His behavior is not directly doors. Yes, your husband will lose some about you but about emotional processes privacy for a period of time, but the height- in his life. ened scrutiny is a predictable consequence Of course, you must know the revelation of his choices. of his habit will greatly impact you. As a Having said that, do not put yourself in the minister’s wife, you realize your husband’s White- place of alone holding your husband account- role compounds this problem you uncovered. knuckling able. This task is too big for you and not help- Therefore, you face gut-wrenching dilem- purity simply ful to the dynamics of your marriage. You mas. While dealing with the betrayal of the need outside intervention, both for your hus- marital relationship, the potential repercus- does not band and for your healing. This is not to cri- sions on your husband’s ministry career work because ticize his strength of character or his level of also hang over you. Revealing his sin to the it does not self-discipline. It is simply admitting the congregation or district may affect you and address reality of the unmet needs that drive him and your family in many ways, including your his inability to handle this on his own. (If he income, location, and social connections. In the deeper were able to handle it, he would have already other words, it can impact virtually every brokenness done so.) He must learn to deal with the area of your lives. and unmet emotional side of himself without medicat- Again, take courage. The Lord promises ing. If the exposure of his pornography habit to walk with you — through fl oods and needs that has truly humbled him, he will freely admit fi res and, yes, even through this kind of drive the his need for help. humiliating pain (Isaiah 43:1–3). You will behavior An AG HelpLine is set up for situations certainly need much wisdom and wise just like this one. Calls are confi dential and counsel to move forward toward health in the fi rst designed to assist you both compassionately. and restoration. The alternative is stay- place. The phone number, printed on the back of

ing stuck in a nightmare of lies and mis- your minister’s credential card, is 1-800-867- Jupiterimages / BananaStock /Thinkstock trust. It might help to look at your life, 4011. In larger communities, professional ministry, and marriage as a race that you Christian counseling resources are available run (Hebrews 12). Do not skimp on your as well. Again, these professionals are confi - pursuit of health and wholeness in order dential and concerned for your family’s well- to fi nish the race successfully. If you take being. They are also experienced and insight- courage and invest in healing now, you ful in these issues. They can guide both of will reap the benefi ts as you move forward. you in steps toward recovery and healing. Let your decisions be redemption-based You can search for Christian counselors by rather than fear-based. zip code or state at aacc.net/resources/fi nd- Your husband lied to you about his behav- a-counselor/ or by visiting the minister care ior. Obviously, lying is neither acceptable nor referral system on AGPassport at agpassport. moral, but it is common for people with addic- ag.org. tions. Therefore, he will need checks and bal- If your husband resists coming clean and ances to hold him accountable for his words reaching out for intervention, you can no until enough time has passed to prove other- longer help keep his secret. Your husband’s wise. No matter what he promises, declares, choice is destructive to himself and his min- or says, this is the reality. istry and detrimental to the marriage. Secret When trust is broken, repairs are in order. keeping is codependent behavior that helps Love and trust are not synonymous. Trust him remain in denial, and it will certainly is not a gift to be given but a confi dence to harm your relationship more than protect- be earned. Take steps to increase accounting his pride. By all means, use wisdom in ability in your home. Your husband should deciding whom to tell, but do speak up and answer to you for his time and activities. seek help. Find someone who will hold him

Enrichment WINTER 2015 33 The Problem with Pornography (continued from page 33)

accountable and who has the power to insist that he seek out the help he needs. No matter what, you will walk through an emotional windstorm. To bring clarity Can a ministry in the midst of a difﬁ cult, confusing time, couple recover Recommended Reading seek help and support from safe, educated, from a situation •Pure Desire by Ted Roberts and nonjudgmental sources in your life. • Every Man’s Battle by Stephen Arterburn Eventually, you will likely need couples’ such as this? and Fred Stoeker counseling, but personal counseling for you Absolutely! • Healing the Wounds of Sexual Addiction can be a powerful tool to help you as your by Mark Laaser husband works on his issues. Claim the truth of Psalm 91:2: “I will say of the Lord, ‘He is my refuge and my fortress, my God, Note in whom I trust.’ ” 1. http://www.getintolife.org/SolutionsResources/Statistics/ Draw daily strength from your gentle, com- PornographyStatistics/tabid/2662/Default.aspx passionate Savior who has promised to walk with you through every circumstance. Can a ministry couple recover from a situ- GABRIELE RIENAS, a pastor’s wife since 1981 and a profes- ation such as this? Absolutely! Not only can sional counselor, lives in Beaverton, Oregon. She speaks at you recover, you can become stronger both retreats, conferences, and events worldwide. Contact her at individually and as a couple. God can use 503-705-9230. Visit her website: www.gabrielerienas.com. even this circumstance to glorify His name To share or comment on this article, go to ej.ag.org/ and, in turn, help others. pornography or scan the QR code.

34 Enrichment WINTER 2015

CCLERGY,L E R G Y, CCHURCHH U R C H & LLAWA W

insured in its liability insurance policy. A woman attending the dance competition Naming Your Church as fell and suffered injuries while walking from the church parking lot behind the school to the an ‘Additional Insured’ front entrance. She sued the church, claiming the church’s negligence caused her fall. The church contacted the outside group’s insurer and requested a legal defense against the victim’s claims and indemnifi cation for any ver- dict or settlement. When the insurer refused, the church sought a court ruling. The court noted that the insurance policy defi ned an “insured” to include any organization to whom the insurer was obligated, by virtue of a written contract, to provide liability insurance, “but only with respect to liability arising out of [its] operations.” In other words, the policy naming the church as an additional insured did not entitle the church to a legal Alexandru Nika / Song Mi iStock /Thinkstock defense and indemnifi cation against any loss. BY RICHARD R. HAMMAR The section in the policy limiting coverage to liability “arising out of [the insured’s] operations” required that there be “some causal hurches often allow relationship between the injury and the risk outside groups to use for which coverage is provided.” or lease their premises. The court concluded that the church failed Obviously, an outside to demonstrate the existence of such a causal group’s use of church relationship. The outside group’s “operations” property exposes the consisted of conducting a dance competition church to potential lia- in the school auditorium and three classrooms. bility for injuries that Bodily injury occurring on a sidewalk outside may occur. This risk the leased premises, in an area the outside escalates if the property use involves minors. Requiring group had no responsibility to maintain or C repair, “was not a bargained-for risk.” Rather, Consider the following examples: outside • A church leases a portion of its premises the group’s operations at the school merely one evening per week to a local scout groups to list furnished the occasion for the accident.1 troop. churches as • A church leases several rooms to an out- “additional RELEVANCE TO CHURCH LEADERS side group to operate a preschool. Many churches allow outside groups to use or • A church leases a room one morning each insured” in lease their property. It is common for churches week to an outside group conducting an its general to require that an outside group’s insurance exercise class. liability policy list the church as an additional insured. Churches respond to this risk in various insurance But as this case illustrates, such a practice ways. Many churches require the outside will not necessarily provide coverage for the group to list the church’s name as an “addi- policy could church in the event of an injury, especially tional insured” in its general liability insur- lull churches one that bears no direct relationship to the ance policy. However, a recent case in New into a false nature of the outside group’s activities. This York suggests this practice could lull churches can result in an unexpected and potentially into a false sense of security. sense of signifi cant liability for the church. security. The takeaway point is this: Church leaders THE NEW YORK CASE should not agree to the use of their property by A church leased a portion of its premises for outside groups on the assumption that being three days to an outside group conducting listed as additional insured in the outside a dance competition. The lease required the group’s insurance policy will create an effec- group to name the school as an additional tive fi rewall against church liability. Before

36 Enrichment WINTER 2015 allowing outside groups to use or lease church risk. The outside group must provide property, discuss the issue of insurance with evidence of insurance in an amount that your insurance agent, as well as legal counsel, is acceptable to you. so that you clearly understand the availability • Have the outside group sign a facilities of coverage under the outside group’s policy. use agreement that provides the group Also consider any additional precautions that with a mere license to use the property; may be necessary. Only then can you make an contains “hold harmless” and indemnifi - informed decision. cation clauses; and states that the church provides no supervision or control over RISK MANAGEMENT CHECKLIST the property during use. An attorney Before allowing outside groups to use or lease should prepare this document. church property, consider these points: • Review the outside group’s liability pol- • Use of church property by an outside icy to ensure that it provides adequate group will expose the church to potential coverage. Be certain it does not exclude liability, especially for activities involv- sexual misconduct. Pay close attention ing minors. to the coverage limits. • There is no way to insulate a church • Add the church as an additional insured from all risk of liability under these The last thing under the outside group’s liability insur- circumstances. you want ance policy. This may not be effective in • Churches should consider several risk all cases, but it is worth doing since it management options before allowing to do is wait offers a measure of protection in some outside groups to use church property. for a legal circumstances. All general liability insurance policies have a challenge to • I f the group’s activities will involve “named insured,” which generally is the entity minors, have a written acknowledgment that procured the insurance. The named insured arise before from the group that all workers have can add one or more other entities as “addi- discovering been adequately screened. tional insureds.” Having your church’s name your vulnera- Note that release forms are generally unen- added as an additional insured to the general forceable against minors who are injured since liability policy of an outside group that uses or bilities. they have no contractual capacity to sign such a leases church property for a specifi ed purpose release, and their parents or guardians lack the Wavebreak Media Ltd. / Thinkstock or activity is one way a church can manage the legal authority to release a minor’s legal rights. risk of liability in the event of an injury. But, Allowing outside groups to use or lease as this case illustrates, it is not foolproof. Con- facilities involves other considerations that ditions apply, and church leaders need to be are beyond the scope of this article. These familiar with the conditions so they can accu- include the application of the federal unre- rately evaluate coverage. The last thing you lated business income tax; the loss of the want to do is wait for a legal challenge to arise church’s exemption from property tax, either before discovering your vulnerabilities. Avoid fully or on a prorated basis; and the potential surprises by asking your insurance agent and violation of local zoning laws. legal counsel about the legalities and limita- For all of these reasons, a church should tions of the additional insured option. seek legal counsel when considering the use There are other ways to mitigate the risks of church property by one or more outside associated with allowing outside groups to groups. use church property. Consider implementing some or all of these: Note 1. Christ the King Regional High School v. Zurich Insurance, 936 • Check with the church’s insurance car- N.Y.S.2d 680 (N.Y.A.D. 2012). rier to evaluate coverage in the event of an injury during use of church property by an outside group. • Assess the increased risk of legal liabil- RICHARD R. HAMMAR is legal counsel for The General ity associated with outside groups using Council of the Assemblies of God. This article is excerpted your property. Some risks may be too from Church Finance Today, 2013, ©Christianity Today great, especially in comparison to the International. Used with permission. potential fi nancial gains. Any activity To share or comment on this article, go to ej.ag.org/additional involving minors represents the highest insured or scan the QR code.

Enrichment WINTER 2015 37 Features IMMEDIATE

THE ADVENTURE OF TUNING IN TO GOD

BByy RRODO D LLOYO Y sezer66 / iStock Thinkstock

38 Enrichment WINTER 2015 OBEDIENCE

DISCOVER THE ONE AREA OF YOUR LIFE THAT WILL MAKE YOU A BETTER PERSON AND A BETTER LEADER BY ACCEPTING THIS AUTHOR’S 90-DAY CHALLENGE TO ENCOUNTER GOD MORE FULLY

THAN EVER BEFORE.

usy, tired, and confused. That’s an accurate description of many people in our culture — including many Christians. As we react to the external demands we face each day, it’s all we can do to keep up with our priorities B — and to be honest, we often choose the wrong things to put at the top of our lists. We’re incredibly busy, and everything seems equally urgent. At the end of the day, we’re exhausted, yet we wonder if we accomplished anything meaningful at all.

As Christians, we want to stand before Jesus someday and hear Him say, “Well done, good and faithful servant! … Come and share your master’s happiness!” (Matthew 25:21). But many of us live with a secret, nagging doubt. We wonder whether our choices please Him, and we’re not sure our lives are making a difference. There’s another way — a better way to live, a better way to connect to God, and a better way to be assured that our lives matter. It’s by making a commitment to obey God immediately, no matter what He tells us to do. When we respond in active faith as soon as we hear His voice, everything changes!

Enrichment WINTER 2015 39 IMMEDIATE OBEDIENCE: THE ADVENTURE OF TUNING IN TO GOD (continued from page 39)

We become more in tune with the heart of God and more sensitive THE COMMITMENT me a big, clear mirror of truth so to the people around us, and we get a front row seat to watch God I could see what I do well and do incredible things in us and through us. We experience the abun- TO LISTEN AND what areas needed work. dant life Christ promised to those who truly follow Him. Human beings have an almost When we learn to capture each moment, we live with a sense of IMMEDIATELY OBEY limitless capacity for self-decep- expectant wonder. Every moment (no matter how ordinary) might be tion, so I don’t take self-analysis a “God moment,” and every encounter with someone (no matter how HAS REVOLUTIONIZED lightly. As I prayed and thought, annoying) might be a “divine appointment.” Our priority shifts from I asked my wife, Cindy, and a accomplishing our selfi sh agendas to fulfi lling God’s kingdom agenda. HOW I VIEW few good friends, to give me feedback about what they saw A YEAR, A LIFETIME EACH DAY. in my life. I chose people who People who know me say I’m a pretty disciplined and detailed guy. are perceptive, had my best I think it’s the product of both nature and nurture. My father was a interests at heart, and, most computer programmer and troubleshooter for IBM. I have his genes, importantly, had the courage to tell me the truth. and I saw how he handled goals and problems. When I went through this process a few years ago, God put “quick Many years ago I developed the habit of setting goals in six forgiveness” on my heart. I didn’t tell our church about it, and I different areas of my life at the beginning of every year — not just didn’t lead any campaigns to teach it. I realized that if it didn’t one goal, but several goals for each of the six areas. Then I created fi rst sink deeply into my own experience, I didn’t have any business a detailed plan to fi t them all into my schedule. However, by the telling others to do it. For a year, I asked myself, Do I forgive others third or fourth month of each year, the mass and complexity of all the way God forgives me? those goals proved to be overwhelming — even for someone who is In the Lord’s Prayer, Jesus taught us to pray, “[F]orgive us our naturally disciplined and focused. After several years of frustration, debts, as we also have forgiven our debtors” (Matthew 6:12). I decided to narrow the next year’s goals to one in each of the six That doesn’t mean God’s forgiveness is conditional, based on areas. Even that proved to be too many, so I pared down my focus to our willingness to forgive. It’s just the opposite. Our willingness and just one goal that would be my focus for the entire year. capacity to forgive those who hurt us is an overfl ow of our experience I asked myself, What’s the one area of my life that, if I grow and of Christ’s complete, full, and instantaneous forgiveness of our sins. change, will make me a better person and a better leader? Paul picks up this connection in two of his letters when he explains, To narrow the range of options (and there are always many), I “Be kind and compassionate to one another, forgiving each other, just used three fi lters: prayer, self-awareness, and the input of others who as in Christ God forgave you” (Ephesians 4:32, cf. Colossians 3:13). know me well. I asked God to put one thing on my heart. I knew He Every day that year, I asked God to drive the power and beauty of could show me a million things in my life that needed improvement, forgiveness deeper into my heart until it spilled out into my relation- but I asked Him to target just one for the year. I trusted Him to give ships. Of course, when trying to forgive someone who has hurt or betrayed us, we experience the natural barrier of resentment. As I prayed, God reminded me of certain people I had excused and tried to To share or comment on this article, forget but hadn’t really forgiven. It was a wonderful, cleansing year that go to ej.ag.org/immediateobedience drove me deeper into the heart of God and the gospel of grace. When or scan the QR code. the year ended, I was fi nally ready to share my experiences with others. Visit Enrichment journal on Another year, God put it on my heart to focus on immediate obedi- Facebook ence. At fi rst, I wasn’t sure what that meant. Wasn’t I already obeying God? I thought responding to God’s whispers, nudges, impressions, and shouts was a strength in my walk with Him. As I prayed and read

40 Enrichment WINTER 2015 the Scriptures, however, the Lord showed me some gaps — big gaps but I quickly realized this commitment opened new doors of spiritual — in my responsiveness to Him. I was responding, but sometimes experience. What would He ask me to do? Would I be embarrassed slowly or even reluctantly. So every morning as I recited, “Your kingdom when I obeyed Him? Would I look weird? Would I be weird? come, your will be done, on earth as it is in heaven,” my additional Every morning for a year, I asked God to make me sensitive to His prayer was, “God, let me hear Your voice and sense Your leading so voice so that I would take action and make His kingdom come more that I immediately obey You.” fully to the people I meet each day. I thought of the old song that says: I didn’t want to miss any “God moments” because of spiritual “I’ll go where you want me to go, dear Lord, deafness or delayed responses. I asked God to clean out my spiritual Over mountain or plain or sea; ears, give me a receptive and sensitive heart, and provide the cour- I’ll say what you want me to say, dear Lord; age to act instantly on whatever He told me to do. I’ll be what you want me to be.”1 This was to be “the year of immediate obedience.” My fi rst act of obedience was to accept God’s directive to make this commitment THE ATTITUDE OF JESUS for the year. He had spoken, and it was up to me to obey instantly. Throughout the year, God kept reminding me of a passage in Paul’s I had no idea where all this was going, but I signed on for the ride. letter to the Philippians. He wrote, “Do nothing out of selfi sh ambi- I felt a lot of uncertainty — and honestly, genuine fear. I also felt a tion or vain conceit. Rather, in humility value others above yourselves, little confused. After all, I was the pastor of a church. I shouldn’t feel not looking to your own interests but each of you to the interests of threatened by God’s invitation to hear His voice and respond in faith, the others. In your relationships with one another, have the same mindset as Christ Jesus” (Philippians 2:3–5). Have the same attitude as Christ. What in the world was Paul talking about? Is that even possible? The apostle doesn’t leave us guessing. He says that Christ’s attitude was complete surrender to the will of the Father: “[H]e humbled himself by becoming obedient SIX STEPS TO IMMEDIATE OBEDIENCE to death — even death on a cross!” (Philippians 2:8). In the classic devotional, My Utmost for His Highest, Oswald Prayer: “God, I’ll do what You tell me to do, I’ll give what Chambers encourages us to listen to God no matter what He says to You tell me to give, and I’ll go where You tell me to go. Even 1 us: “Get into the habit of saying, ‘Speak, Lord,’ and life will become before You ask, my answer is, ‘Yes, Lord!’ I am listening, a romance. Every time circumstances press in on you say, ‘Speak, Lord…” Lord,’ and make time to listen. Chastening is more than a means of Read the daily passage. What is God saying to you through discipline — it is meant to bring me to the point of saying, ‘Speak, 2 this passage of Scripture? Lord.’ Think back to a time when God spoke to you. Do you remem- Is God telling you to obey Him in a specifi c way today? If so, ber what he said? As we listen, our ears become more sensitive, and 3 how? like Jesus, we will hear God all the time.”2 One morning as I thought and prayed through the passage in Philip- From yesterday (or the past week), what did you hear God pians, I realized I wasn’t yet at that point. I concluded that I was fairly 4 tell you to do? How did you respond? How did you feel after obedient to God. If someone put a gun to my head and threatened to you responded? kill me if I said I was a follower of Christ, I think I would have the cour- Have you experienced any resistance or misunderstand- age to claim to know Him. But this was different. God was asking me 5 ing of God’s directions during the past 24 hours? If so, to be so obedient that I was willing to die to my own agenda, schedule, describe it. and desires — not just once, but all day, every day. Pray: Ask God for humility to hear Him and courage to follow Plenty of people say they’re willing to die for Christ, but if you don’t 6 Him today. live a life of obedience, there’s not much chance you’ll die a death

Enrichment WINTER 2015 41 IMMEDIATE OBEDIENCE: THE ADVENTURE OF TUNING IN TO GOD (continued from page 41)

of obedience. A life of obedience would be refl ected, as Paul pointed obeying to the point of death — immediately, fully, and courageously. out, in humility, kindness, truth, and generosity. My questions became: In any moment of any day, what in me needs to die so that Christ WHAT IF? may be exalted? Am I willing to be that radically obedient to God? As God led me to make a commitment to focus for a year on imme- I realized I needed to go back to the beginning and fi nd a working diate obedience, I wondered, What if God has something for me defi nition of obedience. I couldn’t obey if I didn’t know what God that’s far bigger than I ever imagined? I wasn’t thinking of positions wanted me to do, so the fi rst necessary component of obedience is or power or possessions. I was considering the adventure of walking to hear His voice. God uses all kinds of ways to communicate His hand in hand with the sovereign, mighty, and gentle King of all. presence and His will to people — a burning bush, pillars of clouds Could any adventure be more thrilling (and threatening) than this? and fi re, a whisper after an earthquake, a donkey, a fi nger writing on a What if God had specifi c assignments for me in the ordinary course wall, appearances of angels, and voices from heaven, to name only a of my day? What if I was sensitive enough to hear His whispers, and few. But the way God has chosen to speak most clearly and most often what if I was bold enough to act when I heard Him speak? Was it is through the Scriptures. If we soak our minds and hearts in God’s possible that I would experience the divine in the ordinary? Word, we can be sure He will illumine His truth and reveal himself to us Through the course of the year — and every day since then — I there. Our task then becomes responding with the attitude of Jesus and have encountered God more fully than ever before. The commitment to listen and immediately obey has revolutionized how I view each listen and obey, a world of possibilities opens up before us. day. My to-do list is no longer mundane; it’s infused with the possibil- People who practice immediate obedience are the ones we love ity that God may do something spectacular and unexpected if I sense to hang around. We listen to their stories and marvel at how God His directive at any point. My meetings with people — scheduled or uses them. You can be one of those people. Give it a shot, and see random — always carry the possibility that God may break into the what happens. You have nothing to lose — and everything to gain. ordinary and tell me to do something that changes a life. These divine encounters may only last for a few seconds or a few minutes, so it’s essential for me to respond instantly when I hear This article is adapted from Immediate Obedience: God’s voice. Of course, I miss some of those “God moments,” either The Adventure of Tuning In To God (Infl uence Resources: because I’m confused about what I sense from God or because I’m Springfi eld, 2014). too slow to respond. But I’m getting in a lot of practice! With each bold response, I become a little more receptive to hearing Him, and I get a little more confi dent that it’s worth it to have the attitude of Christ every moment of every day. God doesn’t have to tell me what He’s up to before I act, and I don’t have to see defi nitive results after I obey. God just asks me to do as He instructs and leave the results to Him. That’s what Jesus did. Every- ROD LOY, senior pastor, First Assembly of God, North Little Rock, Arkansas, and executive pres- where He went, He did exactly what the Father told Him to do. But the byter for the General Council of the Assemblies of results were, to say the least, mixed: Some adored Him, some feared God, Springﬁ eld, Missouri. Him, and some despised Him. When I hear God’s voice and obey to step into people’s lives, I can expect some to be grateful, some to be NOTES confused, and some to think I’ve lost my mind. I’m OK with that. 1. “I’ll Go Where You Want Me to Go,” text by Mary Brown, 1856–1918, music by Carrie E. Rounsefell, 1894. 2. Oswald Chambers, My Utmost for His Highest (Discovery House Publishers: Grand FIRST STEPS Rapids, 2006), 30. After my “year of immediate obedience” to understand and practice the principles on my own, I taught them to our church. The response ©2014 Ron Morgan has been more thrilling than I could have imagined. I couldn’t be more excited about what God has been doing in and through our people as their spiritual ears are opened and they respond instantly to God’s directives. In my book, I issue a 90-day challenge as an experiment. For three months you read the Scriptures, pray, and expect God to lead you. Like any new habit or skill, obedience has a learning curve. As you practice immediate obedience, you’ll get some things right, and you’ll miss the mark sometimes. I’m still learning, and I expect to keep learning for the rest of my life. Your journey, though, isn’t designed to end after 90 days. I hope you’ll make it a central priority of your life to listen and obey. There are no guarantees that God will speak at a certain time about a “If we can attract football fans during the off season, particular person or situation. We simply open our hearts to the fact they may attend church during the season.” that God longs to communicate His heart and intentions to us. If we

Enrichment WINTER 2015 43 44 Enrichment WINTER 2015 WHEN GOD STOOD UP:

AN ISAIAH 59 COMPASSION

By BETH GRANT

IN THE FACE OF TWENTY- o justice is far from us, and righ- FIRST CENTURY DARKNESS, teousness does not reach us. VIOLENCE, AND INJUSTICE, We look for light, but all is darkness; for HOW CAN THE CHURCH brightness, but we walk in deep shadows. MOVE FROM A TENTATIVE, Like the blind we grope along the wall, ANEMIC COMPASSION feeling our way like people without eyes. TO A BOLD, COURAGEOUS SAt midday we stumble as if it were twilight; among ONE? HERE ARE THREE the strong, we are like the dead…. We look for justice, STEPS WE CAN TAKE. but find none; for deliverance, but it is far away.

Enrichment WINTER 2015 45 WHEN GOD STOOD UP: AN ISAIAH 59 COMPASSION (continued from page 45)

For our offenses are many in your sight, and our sins testify Her perpetrators outrageously tried to defend their actions by saying the young against us. Our offenses are ever with us, and we acknowledge woman enjoyed her abuse and liked posing for pornography — 21st-century our iniquities: rebellion and treachery against the Lord, turning “truth” in an Isaiah 59 world.1 The Prophet Isaiah’s description of the our backs on our God, inciting revolt and oppression, uttering lies context of evil and injustice is compelling for the contemporary Christian on several our hearts have conceived. So justice is driven back, and righ- levels. First, the passage is graphically dark, evil, and hopeless in content teousness stands at a distance; truth has stumbled in the and eerily descriptive of many global cities today. The writer could easily be streets, honesty cannot enter. Truth is nowhere to be found, describing dark areas of Mumbai, Cairo, Moscow, Johannesburg, or Mexico City and whoever shuns evil becomes a prey (Isaiah 59:9–15). that are in the grips of exploitation and violence. Or, as in the case of the news story above, it sadly also depicts small In September 2010, I fi rst heard news of a tragic modern story towns in southwest Missouri. The scope is different in rural America, of injustice that is becoming far too common. A 21-year-old woman but the tone of tangible evil, its manifested violence, and its effect entered a local hospital emergency room in cardiac arrest. As the on victims are the same. Global injustice has come home, with over medical team worked on the patient, they noticed visible signs a quarter of a million children and youth in the U.S. victimized in of torture and violent sexual abuse. In the days that followed, the commercial sexual exploitation each year.2 sickening story unfolded. The unrestrained evil of greed and injustice, so effectively pictured At 15, the mentally challenged victim accepted an offer to live by Isaiah, reminds us of the tragic faces of “dead” girls walking in with a man and woman in their home. The teenage girl, looking for red-light districts around the world. In the prophet’s words, “… among help, instead found herself in physical and sexual slavery for the the strong, we are like the dead” (Isaiah 59:10). next fi ve years. She endured barbaric sexual torture and rape, all While the dress and demeanor of sexual slavery differ from cul- of which her captors documented for paying “customers” who had ture to culture, the eyes do not lie; they are tragically the same the an appetite for cruelty and sexual perversion either as participants, world over. The effect of this extreme darkness and its accompanying observers, or consumers of video pornography. After going into car- sexual violence is the emotional, spiritual, and psychological death diac arrest because of the severe trauma, the young woman fi nally of the victims, which leaves empty physical shells in place of once- gained freedom from her captors and received the care she needed. vibrant, innocent girls. Just as God created women and children to worship Him with body, mind, and spirit, evil injustice destroys body, mind, and spirit — creating seemingly hopeless shame that To share or comment on this article, separates its victims from God. go to ej.ag.org /courageous compassion or scan the QR code. THE REALITY OF A COMPASSIONATE GOD WHO LOVES JUSTICE Visit Enrichment journal on Facebook Thankfully, Isaiah 59 does not end with verse 15. The Lord looked and was displeased that there was no justice. He saw that there was no one, he was appalled that there was no

46 Enrichment WINTER 2015 one to intervene; so his own arm achieved salvation for him, and his IT TAKES A BOLD If we consider only one of own righteousness sustained him. He put on righteousness as his the groups Jesus related to with breastplate, and the helmet of salvation on his head; He put on the COMPASSION — compassion — children — and view garments of vengeance and wrapped himself in zeal as in a cloak. them with His eyes in contemporary According to what they have done, so will he repay wrath to his ene- LIKE THE world issues, the result is revealing. mies and retribution to his foes; he will repay the islands their due. In the 21st century, of the 2.2 billion From the west, people will fear the name of the Lord, and from the COMPASSION OF children in the world, 1.5 billion — rising of the sun, they will revere his glory … (Isaiah 59:15–19). two-thirds — are at risk or in crisis.3 In the face of 21st-century darkness, violence, and injustice, the JESUS — Children are among the most prophet’s message wonderfully illuminates truth about the God we serve. mistreated and exploited individuals God is not indifferent to injustice and its effects. Isaiah indicates TO BLESS, RESTORE, on the planet.4 Some people press God was appalled that there was no one to intervene. AND EMPOWER children to serve as soldiers in Spiritual darkness does not intimidate God. He stood up to it by ethnic confl icts. Others victimize sending Jesus, His Son, to intervene with truth, righteousness, and THOSE WHOM THE children through sexual abuse and redemption. God’s compassionate response is bold, courageous, and incest, sell them into prostitution, use epic. There is nothing tentative, hesitant, or hand-wringing about the POWERFUL OF THIS them as commodities in arranged tone or words of our Father’s response to the violence and injustice child marriages, market them to Isaiah describes. WORLD VIEW pedophiles in sex tourism, or groom But God’s response demands a response from His children. God them for child pornography through was, and is, appalled. Are we? Where is the Church — God’s people AS WEAK AND Internet chat rooms. Some demonic — in the face of great spiritual darkness, violence, and injustice? religious rituals call adherents to Are we wringing our hands? Have we lost our God-given voice? Or are UNIMPORTANT. sacrifi ce children to idols. Tragically, we responding in the spirit and example of Jesus, whom we follow? the list goes on. These are the kinds of unsettling, prophetic questions that demand Yet the actions and words of Jesus in Luke’s gospel stand in prophetic deep soul searching and inspire this call to action. contrast: “But Jesus called the children to him and said, ‘Let the little In the face of great darkness and evil, it’s time for God’s people to children come to me, and do not hinder them, for the kingdom of God stand up. belongs to such as these’ ” (Luke 18:16). Jesus took the children in His arms and placed His hands of bless- A COURAGEOUS COMPASSION ing on them (Mark 10:16). How can we move from a tentative, anemic compassion to a bold, As the contemporary Church, we can bless children in our commu- courageous one? What steps can we take? nities and around the world — not only by physically, emotionally, and 1. Study the life of Jesus through the lens of His compas- spiritually reaching out to them in Jesus’ name, but also by training sionate responses to people in need. He is our ultimate model. them to practice compassion and bless others in the same ways. God Exploring the life of Jesus in the Gospels, His compassionate blesses His children with opportunities to be a source of His blessing responses stand out as boldly unique in their historical and cultural and compassion to others. While the Church easily grasps that privi- context. The people He helped were often the ones society marginal- lege for adults, it’s easy for us to be negligent in enabling, training, ized: children, women, the physically disabled, and the demonized — and empowering children who love Jesus to do the same. This valuing along with a few scoundrels! It’s not insignifi cant that those who drew of children with spiritual responsibility is radical in traditional cultures. Jesus’ attention 2,000 years ago still represent huge segments of But Scripture reveals that the Creator God of heaven and earth, who our world’s population today. Not infrequently, they remain devalued, is above all kingdoms, principalities, and powers, blesses children to stigmatized, and/or exploited in culture after culture. bless others.5

Enrichment WINTER 2015 47 WHEN GOD STOOD UP: AN ISAIAH 59 COMPASSION (continued from page 47)

Little girls in Mumbai, India, children born into brothels, have faith-fi lled prayers, disarming in their sincerity and simplicity. prayed some of the most powerful prayers uttered over my hus- “Jesus, You know I am just a little girl, and this is a great woman band, David, and me. These little ones who came out of such great of God. But Jesus, I know You hear my prayers. Please bless this Isaiah 59 darkness and evil, experiencing horror I can’t even imag- Auntie! In Jesus’ name. Amen.” ine, learned from their spiritual caregivers that they, too, can call Courageous compassion has many faces around our globe. But on God in Jesus’ name, and He will hear and answer their prayers. it takes a bold compassion — like the compassion of Jesus — to “Auntie, can we pray for you?” bless, restore, and empower those whom the powerful of this world A frail little girl, whose mother bears the societal stigma of being view as weak and unimportant. Through the eyes of Jesus, we see the one of “those women,” humbled and amazed me with that question. ones society overlooks as He sees them: potential men and women “Of course! I would love for you to pray for me!” of God on a healing, life-changing journey. As I knelt on the fl oor in humility, little girls of 5, 6, and 7sur- 2. Cultivate, through prayer and Bible study, a growing rounded me — little girls who now knew Jesus and began to pray awareness of the believer’s spiritual and moral authority in Jesus and its accompanying compassionate responsibility to those around us. Several years before Mother Teresa’s death, our daughters and I had the opportunity to visit her in the Mother’s House in Kolkata. One QUESTIONS FOR COMPASSIONATE ENGAGEMENT of the fi rst things that struck me about this unassuming but highly respected fi gure was the immense strength and courage housed in 1. How does my view of compassion ministry compare or this woman no larger than our 12-year-old daughter. There was tangi- contrast with the Isaiah 59 view presented in this chapter? ble humility and apparent sacrifi ce, yet great authority. 2. When confronted with reports of violence, sexual A wealthy businessman from Kolkata had arranged an appointment abuse and injustice in my local community, what is my with Mother Teresa just before ours. She invited us to sit with them inner, private response? What is my public response? as they met. It quickly became clear that the businessman had come 3. What influences shape and defi ne my response to for Mother’s blessing on him, his family, and his prospering textile injustice the most? How and why? business. But as he complimented her profusely and began to implore 4. When our local church is confronted with reports of her for a blessing, Mother Teresa interrupted him: “But what will you violence, sexual abuse, and injustice in our community, do for my poor?” what is the response? Visibly taken aback, this man of authority attempted again to ask 5. As we prayerfully look at our own situations, what for Mother’s blessing. Again, she cut him off and said with boldness, is God asking us as individuals, as families, and as a “But what will you do for my poor?” church to do to stand up and bring God’s love and power When the businessman explained how much he had already to the darkest places in our world — to those who are done by donating sari material for the poor, Mother Teresa remained enslaved in great darkness? undeterred. 6. Prayerfully consider what might be the fi rst steps that “That is good. But what will you do today?” God would have you take in order to obey Him in coura- This diminutive woman’s boldness was remarkable. I’ve since real- geous compassion. Finish the sentence, “I would do ___ ized she could be so daringly bold because she was genuinely asking ______, for the poor, not for herself. Part of her spiritual commitment was a if only ______.” vow to poverty, which she and her sisters kept faithfully. Thus her Using God’s Word for guidance, what is His response? concern and action on behalf of the poor and dying of Kolkata had integrity and ethical authority, as they were based on and lived out from Jesus’ compassion for the poor. Her compassionate initiatives

48 Enrichment WINTER 2015 were not self-serving but about “her poor” for whom she sacrifi cially worked and lived. This article is adapted from chapter one of the book Clearly, God does not call most of us to the same life and minis- Courageous Compassion: Confronting Social Injustice try as Mother Teresa. However, we can learn from the bold compas- God’s Way by Beth Grant (My Healthy Church, 2014). sion she lived out and articulated on a daily basis. It was Christ- focused, Christ-initiated, and Christ-impassioned. Her life conveyed a compassion of moral and ethical authority that captivated everyone — the poor and the rich; Hindus, Muslims, and Christians; the smallest child and the greatest statesman. When personal ambition and profi t drive so-called compassion ministries, it undermines the spiritual and ethical authority of the Church. BETH GRANT, Assemblies of God executive presbyter, Eurasia missionary, and co-director of Christ-like compassion is a natural outcome of walking close enough Project Rescue, a ministry to survivors of sexual to Jesus on a daily basis that we catch His Father’s heart. We weep slavery. over those for whom He weeps. We engage with those in need because

His love compels us. NOTES 3. Courageous compassion demands that we come to terms 1. “Springfi eld Man, Four Others Indicted in Sex Conspiracy,” Springfi eld News-Leader, September 10, 2010: B1. with our fears. Besides powerfully exposing God’s response to a world 2. Luke Gilkerson, “$28-Billion-Crime: New Film Shows the Dark Connection Between of injustice, Isaiah’s description reminds us that injustice, violence, Sex Addiction and Sex Traffi cking,” Covenant Eyes, http://www.covenanteyes.com/ pureminds-articles/28-billion-crime-new-fi lm-shows-the-dark-connection-between- slavery, and evil in all their forms have contexts. They are not mere sex-addiction-and-sex-traffi cking/. concepts or social issues that occur in physical, emotional, and spiri- 3. Phyllis Kilbourn, Healing for Hurting Hearts: A Handbook for Counseling Children and Youth in Crisis (Fort Washington, Pennsylvania: CLC Publications, 2013). tual vacuums. While issue-focused conferences are excellent, they can 4. See Dr. Phyllis Kilbourn’s curricula focusing on ministry to specifi c groups of victimized dull the reality and signifi cance of context in understanding and prac- children worldwide. Crisis Care Training International, “About Curriculum,” http://cri- siscaretraining.org/about-crisis-care-training/about-curriculum/. See also Rainbows ticing life-changing compassion. HIV/AIDS, homelessness, substance of Hope, “Resources,” http://rainbowsofhope.org/resourceswp. abuse, domestic violence, sex traffi cking, and every other social evil 5. Douglas McConnell, Jennifer Orona, and Paul Stockley, eds., Understanding God’s take place in real places with challenging and complex dynamics. And Heart for Children: Toward a Biblical Framework (USA: Authentic Media, 2007). perhaps those things are what we fear most: danger, violence, perversion, hatred, greed, anger, hostility, betrayal, rebellion, disease, treach- ©2014 Harley Schwadron ery, anarchy, and even death. As 21st-century Christians, we would be Good Samaritans — if only those beaten and robbed and left to die weren’t on the most dangerous, isolated roads in our cities. We would gladly bring Christ’s hope to the Mary Magdalenes of our world — if they didn’t hang out in red-light districts with men in sexual bondage. We would pray prayers of deliverance for demoniacs — if they weren’t so violent and unpredictable. Yes, they would all be welcome in our churches — if only. But there is good news! Many of Christ’s followers are stirred, not only by the pressing needs in our spiritually dark world, but by the empowering Holy Spirit, who dispels fear and gives His children a holy boldness to act. God’s people around the world are standing up and moving forward, as the Lord breaks chains of doubt and hopelessness “You home school us, so why can’t you home church us?” (1 John 4:15–19).

Enrichment WINTER 2015 49 EQUIPPING AND MOBILIZING THE CHURCH TO REACH MUSLIMS EVERYWHERE

WHAT MISSIONAL CHARACTERISTICS OF THE LOCAL CHURCH ARE BIBLICAL NECESSITIES IF MUSLIMS ARE TO BE REACHED WITH THE GOSPEL?

By MARK HAUSFELD

50 Enrichment WINTER 2015 Farhanix / iStock / Thinkstock

Enrichment WINTER 2015 51 e are at a tipping Paul is not talking about chronological time. He uses the Greek word that refers to an “opportune time.”2 In 2 Corinthians 6:2, he says, point, and it is the “I tell you, now is the time of God’s favor, now is the day of salvation.” We believe that for the Muslim world! As the Church, we must point of engagement. engage the Muslims God has sent us with this wonderful plan for salvation, which He has entrusted us to share. Mission is not where, but whom. The unreached are in our midst. What missional charac- One writer recently teristics of the local church are biblical necessities if such unengaged and unreached peoples are to be reached with the gospel? observed, “America is God through His Word calls us to be a people of peace, presence, proclamation, and power among unreached Muslims in our publics. home for Muslims from PEOPLE OF PEACE Wevery nation in the world. The only Muslim The opportunity to engage the Muslim diaspora in America is also our greatest challenge. This is particularly true as our nation, sensing the community that is as ethnically diverse threat of Islam, wrestles with growing tension and resentment. I will venture a confession here. Our family evacuated Pakistan fol- as America is the temporary community in lowing 9/11. We were living there during that momentous event. Our hearts were heavy for our nation’s loss. We also grieved for the inno- Mecca, Saudi Arabia, during the annual cent people in Pakistan caught in the turmoil. We returned to the United States to wait for the right time to return 1 to Pakistan. On the Sunday morning of March 17, 2002, I was prepar- pilgrimage.” ing to travel to another city to preach when I received a phone call from a colleague in Florida. He had served with me on the mission God has given us the opportunity and responsibility to impart fi eld, and his family was also waiting to return to Pakistan. the gospel of Jesus to Muslims from all over the world, right here “Turn on the news,” he said. “They have bombed our church.” in America. The call to reach Muslims in faraway lands is the same I switched on the news channel, and the fi rst images I saw were of call that beckons us to reach them in our own neighborhoods. Jesus the front of our church in Islamabad, Pakistan. Medical fi rst respond- charges us to “preach the gospel to all creation” (Mark 16:15). ers were carrying members of our congregation to waiting ambulances. There is a marvelous line in Paul’s letter to the Galatians that I knew each person I saw on the television screen that morning. I can- says, “But when the set time had fully come, God sent his Son … ” celed the service and asked my wife to order tickets. I had to return to (Galatians 4:4). Pakistan to begin member care in my church. As I later learned, two Al Qaeda terrorists came into our church during the morning sermon. They cried, “Allah Akbar!” Then they threw To share or comment on this article, six Russian-made hand grenades into the packed congregation of over go to ej.ag.org/reachmuslims 250 people. Three of the six hand grenades exploded. One terrorist also or scan the QR code. detonated the explosive vest he wore. The attack killed four people and Visit Enrichment journal on wounded 85. Facebook I was enraged. I wanted revenge. At that moment, I was fi lled with hate for Muslims. They had attacked my church; they killed and wounded people with whom I worshipped each week. As the hate fi lled my heart,

52 Enrichment WINTER 2015 the Holy Spirit stuck His fi nger in my chest and said, “I died for those message of the gospel to the ears and eyes of the country in a way no terrorists.” one could have imagined.”5 I remember thinking, Yes Lord. You did. The Holy Spirit returned my heart and mind to a biblical and kingdom of God perspective of PEOPLE OF PRESENCE Muslim peoples. It should follow that a people of peace will be a people of presence Current world events have set most Americans on edge, at least to or community. The idea that people who pursue peace would be a point. American Christians struggle with the threat of Islam as well, able to live and work in harmony with one another makes a lot of but as a Church that is committed to reaching them with the gospel, sense. But in a culture where individualism and the right to personal our engagements with Muslims must fi rst communicate that we are expression takes precedence over group considerations, this is a a people of peace — the antithesis of a world at war, the illogical challenge. However, the church that engages the Muslim diaspora response to insult and threat. will accomplish little if it does not understand the importance of Interestingly, after Jesus dispersed the 72 evangelists who preceded community. Community is how we will engage Muslims in friendship, Him to “every town and place where he was about to go” (Luke 10:1), and it is vital to post-conversion relationships. He told them, “When you enter a house, fi rst say, ‘peace to this A very practical and deeply meaningful element in the lives of house’ ” (Luke 10:5). Muslims is the place of ummah — the worldwide fellowship of Muslim

The Muslim greeting assalamu alikum literally means, “Peace be Yamtono Sardi / iStock Thinkstock believers with their god living in upon you.” For Muslims, it’s not an optional greeting. The Hadith requires its midst.6 For the Muslim, most it3 and prescribes etiquette for its use. We should always be prepared everything happens in community. for honest, peaceful exchange. A peaceful presence keeps open the The good of the family has priority doors for ministry. over the good of the individual. Don McCurry, author of Healing the Broken Family of Abraham: “Next to the extended family the New Life for Muslims, wrote: “Because of a long history of animosity wider community is the focus of between Muslims and Christians, Christians may be tempted to allow loyalty,” McCurry says.7 an unforgiving and resentful spirit to poison their attitudes.”4 PEOPLE OF THE The individual’s importance Today’s radical Islamic climate cannot be the Church’s excuse for MUSLIM DIASPORA rests in his contribution to common abrasive, defensive responses — or, for that matter, offenses. A com- welfare and the prosperity of his pelling example of peaceful response followed the murders of three NEED THE CHURCH society.8 If he does something key leaders of the Turkish Church in Malatya, Turkey, on April 18, 2007. admirable, the community is A German missionary and two Turkish lay workers thought they were TO ENGAGE THEM honored. If he commits a public sin, meeting to share with seekers. As the enemy would have it, the seek- the community is shamed and has ers were actually imposters who brutally tortured these brothers before AS PEOPLE OF to punish him to restore its honor. taking their lives. Two of the murdered Christians left wives and young Muslims fi nd their identity and children; one was single. The murders devastated the small Christian PEACE, PEOPLE OF security in this place of community. community, but their response was one of amazing peace. In the days It is where they live; it is where they that followed, major newspapers featured the story of Suzanne, one of PRESENCE, PEOPLE feel they belong.9 the widows, who said: “I forgive the ones who did this.” Loss of community is a fate A few days later, another Turkish leader reported on the nation’s OF PROCLAMATION, worse than death for many Mus- reaction to Suzanne’s response to the murders: “How to summarize lims. It is the penalty one pays for what is happening there is hard … but what I am about to say, I don’t AND PEOPLE breaking laws, and it is what keeps say lightly. It is as if a spiritual earthquake has hit the country through many Muslims from leaving the these events. What has happened, many have said has brought the OF POWER. faith. In America, a male apostate

Enrichment WINTER 2015 53 EQUIPPING AND MOBILIZING THE CHURCH TO REACH MUSLIMS EVERYWHERE (continued from page 53)

may lose his wife and children. If a woman converts to Christianity, walking in love, goodness, peace, and joy; a community of people she is at her husband’s mercy. He may keep her or divorce her.10 A who paradoxically show power and weakness; a community of strug- convert is considered a traitor to the community and a renegade gling but overcoming people just like them. They need to see that, from the faith. No mercy is to be extended.11 The Qur’an (Surah even if they are forsaken and rejected by their physical families, they 4:88), even forbids community members from helping family mem- will be embraced in the loving arms of Jesus, manifested in fl esh and bers or friends who have accepted Christ. It says, “Would ye guide bone in his church.”12 those whom God hath thrown out of the way?” A Muslim who converts risks losing everything. The church that PEOPLE OF PROCLAMATION engages a Muslim must understand the risk this individual takes and The primary purpose of the baptism in the Holy Spirit is empower- must be ready to offer community where it may no longer exist. That ment to proclaim the gospel of Jesus Christ (Acts 1:8; 2:4). The infi ll- can be a tedious, cumbersome task, but it is the culturally relevant ing of the Holy Spirit is Jesus’ endowment of power for all of God’s way to show love to him or her. Muslims understand community. people to share Christ — not only in lifestyle, but verbally as well. Muslims who come to faith learn to appreciate the body of Christ The Church in the United States has opportunities to reach Muslims as community. They fi nd comfort and encouragement when they like no other body of believers in the world. Our context of freedom become aware that the Church is more than a building and that they positions us for proclamation of the gospel to Muslim peoples. are really part of a God-community. Discipleship matures them, but Pastor Jared Stoner of West County Assembly of God in St. Louis community must always be present in the discipleship process. says, “If we are willing to pay to send people to the other side of the In David H. Greenlee’s book, From the Straight Path to the Narrow world to do what we are unwilling to do in our own neighborhoods, Way: Journeys of Faith, he cites Abraham Duran’s insightful words on we are the worst of hypocrites.” the role of community in outreach to Muslims: “The beauty of Jesus Therefore, to do this effectively, doesn’t it make sense to equip and is shown in community. The Church is His Body and His temple in mobilize our churches to engage and reach Muslims in our communi- this world. For Muslims to see the beauty of Jesus they need to see ties? (See the sidebar, “New Muslim Awareness Curriculum Planned.”) I a community committed to Him and to each other — a community have had the joy of leading Muslims to faith in Christ in Pakistan where

testimonies, telling how the gospel trans- constant prayer throughout the process of NEW MUSLIM AWARENESS formed their fearful views of God and eternity learning and putting the studies into action. It CURRICULUM PLANNED into a relational love for the true God and an strongly reinforces reliance on the Holy Spirit assurance of salvation in Jesus. for guidance, discernment, boldness, and gifts In late 2015, Global Initiative: Reaching The course lessons address people in the of the supernatural. Muslim Peoples will release a new curric- local church. The objectives include overcom- As God commissioned the prophet Jonah ulum to equip believers to evangelize their ing the fear of engaging Muslims in relation- to minister to the people of Nineveh, He calls Muslim friends, neighbors, and co-workers. ship; befriending Muslim people; leading today’s Christians to reach out to Muslims. The six-lesson course uses true stories of Muslims into faith in Jesus Christ for eternal However, as of the story of Jonah illustrates, changed lives to help Christians understand life; and bringing Muslims into church fel- God cares about our attitudes toward the lost. and reach out to Muslims. Participants will lowship. These lessons show Christians how to He wants us to deliver a message of love to discover how a biblical message changed lead Muslims along the path of salvation and those who do not know the truth of Jesus. This others’ attitudes toward lost Muslims. Believ- Spirit-fi lled discipleship. is the task for believers of every generation. ers from Muslim backgrounds will share their The curriculum emphasizes the need for MARK HAUSFELD, Springfi eld, Missouri

54 Enrichment WINTER 2015 we served with Assemblies of God World Missions. However, I have had Nabil and I became friends at language school in Pakistan. Our the same joy sharing the gospel and giving out Bibles and showing the casual conversations morphed into studies that took us through the JESUS fi lm to Pakistanis in Chicago, as well as Moroccans and Saudi Qur’an and the Bible. The stories of Jesus and His miracles interested Arabians in Springfi eld, Missouri. Again, mission is not where, but whom. him the most. This exchange went on for months. He began attending Imagine the local church in the United States equipped and church with our family, at considerable personal risk. Nabil had not mobilized to reach Muslims. We have the potential to change the yet professed Christ, but he was drawn to Him in a special way. world if we only act on this God moment. Former Muslims could visit One day I received a dreadful phone call. A car had struck Nabil or return to their native lands and share the gospel with family and as he rode his bike home from school. I rushed to be with him at the friends. Many would return to places that our missionaries cannot go hospital. He had severe head injuries, including a fractured skull, and because of geopolitical hindrances. was thrashing violently in his bed. I asked him if I could pray for him, and he made it plain that he wanted me to pray for him in Jesus’ name. He MUSLIM CONVERTS WHO LIVE IN THE SPIRIT OF PENTECOST HAVE THE ONE said that boldly, in front of Muslim family members and others who were in THING ISLAM CANNOT GIVE THEM: A RELATIONSHIP WITH A LOVING CHRIST the ward with him. I prayed for him and promised him I would be back to see WHO IS INTIMATELY AND POWERFULLY THE CENTER OF THEIR LIVES. him the next day. The next day Nabil’s hospital bed The Church in America must make the most of the freedom we was empty, so I went to his home. When I knocked on the door, Nabil relish. We must train local church members to proclaim the gospel answered and invited me in. Before offering so much as a greeting, he to the Muslim peoples God has divinely brought to our country (Acts asked if what he had experienced was the healing power of Jesus we 17:26,27). It is missiological lip service to claim a burden for the had talked about in our times together. Happily, I affi rmed this was ends of the earth and neglect unreached peoples in our Jerusalem the case. Nabil embraced this Christ who healed him. and Judea. We are a people of proclamation! We have heard many stories of Muslims coming to Christ through dreams and visions as well. Pinar dreamed she was standing at the PEOPLE OF PENTECOSTAL POWER edge of a wide chasm, and she knew that Paradise was on the other People of the Muslim diaspora need the Church to engage them as side of that chasm. Her only way to reach the other side was by cross- people of peace, people of presence, people of proclamation, and ing on a thread the thickness of a human hair. She began to cross people of power. over on the thread, but before long she slipped off. As she was falling, McCurry says, “In our work with Muslims, it is inevitable that we will a large hand scooped her up and gently placed her on the other side. encounter power, for Islam itself is about power. Although there are She looked in her hand to see she was holding a white stone. She had many references to mercy and compassion in the Qur’an, the overrid- no idea what her dream meant, but when one of our Central Eurasia ing impression of God in that book is one of irresistible power.”13 missionaries explained it to her, she immediately accepted Christ. Muslims desire to experience the power of God. A barren woman Pentecostal theology is a theology of power. Signs and wonders drinks zamzam water (“holy” water from a spring believed to have confi rm the Word of God. They tell Muslim people that God’s message supplied water for Hagar and Ishmael when theirs ran out in the des- is reliable. For the Church to engage Muslims in Pentecost, we have to ert) because she believes it has power to help her conceive. A father be Pentecostal ourselves. Will a Muslim who comes into community visits the shrine of a deceased religious leader, called a Pir, because in our churches see prayers being answered? Will he see gifts of the he believes the Pir’s spirit will intercede for him, and Allah will meet Spirit in operation? Will she experience healing? Will he see demonic his special needs. Any Muslim I have ever offered to pray for has been forces expelled? Will she hear messages in tongues with interpreta- eager for me to do so. Muslims believe in miracles. tions? Will he understand the role of the person and work of the Holy

Enrichment WINTER 2015 55 EQUIPPING AND MOBILIZING THE CHURCH TO REACH MUSLIMS EVERYWHERE (continued from page 55)

Spirit in the life of the believer, because he is being discipled in the CONCLUDING REMARKS ways of Pentecost? God has caused a Muslim diaspora to come from some of the world’s One missionary, a worker among Muslims for the past three most restricted access nations to a place where Muslim people are decades, said: “Muslims must experience the baptism in the Holy set to receive the gospel message of Jesus Christ. It does not take Spirit. It is a foundational belief of Islam that Allah is so ‘other’ that great discernment to see that God is giving His Church divine oppor- nothing man can imagine or say about him would be as he truly is. tunity to reach and lead them into life everlasting. Tied in with the ‘absolute otherness’ of Allah is the correlate that he In Genesis 16:8, the angel of the Lord asked Hagar, “Hagar, slave could only send his Qur’an to Mohammed by way of an angelic inter- of Sarai, where have you come from, and where are you going?” mediary. He could never have intimate, personal contact with man. May the Lord of the Harvest enable us as we answer the call to The baptism in the Holy Spirit is an experience that shatters that lead Hagar’s Islamic descendants in this journey, so that at the bondage. It puts a Muslim follower of Christ into personal, intimate, end of the day, millions of Muslims might respond in this way: I was loving, profoundly caring, face-to-face contact with the Lover of His born into slavery (Galatians 4:23), but now I am a child of promise Soul. And until that intimacy is established, Muslim believers will for- (Galatians 4:28), for Christ has set me free (Galatians 5:1). ever be at risk of simply substituting one set of regulations (Islamic) for a better set of regulations (Christian). After one has received the Holy Spirit, however, he/she can never again say, ‘I’ve never met MARK HAUSFELD is the international director of God.’ It helps them break through to that level where they can truly Global Initiative: Reaching Muslim Peoples, a experience a day-to-day relationship with Christ.”14 ministry established to collaborate with AG World Muslim converts who live in the spirit of Pentecost have the one Missions regions and U.S. Missions to mobilize and equip the Church to reach Muslims everywhere. thing Islam cannot give them: A relationship with a loving Christ who is Hausfeld is also the director of the Center for intimately and powerfully the center of their lives. If we are not Pente- Islamic Studies at AGTS, Springﬁ eld, Missouri. costal in the presence of Muslims, we may deprive them of salvation itself. An encounter with God’s power is vital to their salvation process. NOTES 1. “Reaching the Muslim World for Christ in America,” Truth for Muslims, http://www. truthformuslims.com/listen.htm (Quote accessed May 30, 2014. However, the web-

©2014 Jonny Hawkins ©2014 Jonny site is currently deactivated). 2. Raymond J. Bakke, A Theology as Big as the City (Downer’s Grove, Illinois: InterVar- sity Press, 1997, 116–117. 3. Hadith means “story.” The Hadith are the collected sayings and examples of Muham- mad. They are the highest written authority for the Muslim except for the Qur’an. Ergun Mehmet Caner and Emir Fethi Caner, Unveiling Islam: An Insider’s Look at Muslim Life and Beliefs (Grand Rapids, Michigan: Kregel Publications, 2002), 249. 4. Don McCurry, Healing the Broken Family of Abraham: New Life for Muslims (Colorado Springs, Colorado: Ministries to Muslims, 2001), 169. 5. John Weed, email message to the author, April 28, 2007. 6. McCurry, 322. 7. Ibid., 297. 8. Idid., 166. 9. McCurry, 297. “Humanly speaking, the Muslim ﬁ nds his ultimate signiﬁ cance in belonging to the household of Islam, or the dar-ul-Islam.” 10. Samuel Zwemer, The Disintegration of Islam (New York, NY: Fleming H. Revell, 1916), 34. 11. McCurry, 299. 12. David H. Greenlee, ed. From the Straight Path to the Narrow Way: Journeys of Faith “Forgive me, Pastor, for I have tithed in bitcoins.” (Waynesboro, Georgia: Authentic Media, 2005), 273–274. 13. McCurry, 166. 14. Doug Clark, email message to the author, October 5, 2007.

56 Enrichment WINTER 2015

In Depth

INTRODUCTION

Suze777 / iStock Thinkstock Stewardship GOD’S WAY BByy RICK KNOTH

ORTH AMERICANS TODAY enjoy historically unprece-

dented levels of afﬂ uence compared to the rest of the world. However,

Americans’ once irrepressible optimism toward their ﬁ nancial futures

may be waning in the face of national and international unrest.

In the past number of years, the U.S. has experienced an recovery following it, has left a pronounced pessimism in the unusually long, deep recession. According to the National minds of many Americans. Bureau of Economic Research, an American nonproﬁ t research Macroeconomist Robert J. Gordon of Northwestern Uni- organization, from peak to trough, this economic downturn versity predicts that the real living standards of all but the has been the worst since the 1930s Great Depression.1 The top one percent in the income distribution will barely grow Great Recession, as it has been called, and the slow-paced at all in the decades ahead.2 Such a startling forecast paints a

58 Enrichment WINTER 2015 gloomy picture for future fi nancial growth in America and for money and stewardship can change how our people serve, the fi nancial security of its citizens. spend their time, give, experience contentment, fi nd balance Furthermore, listen to or read the news on any day, and you between their needs and wants, and approach personal rela- will hear oppressive accounts of national and international tionships. And it can give them an unshakable peace in an concern: government defaults, skyrocketing national debt, increasingly unpredictable world. dwindling labor markets, overvalued share prices, currency From a practical perspective, God expects ministers of the crashes, and social and political unrest in the Middle East, to gospel to be careful and deliberate in matters of personal name a few. fi nance. Remember, integrity in the pulpit begins at home. In Consciously or not, many of these concerns weigh heavily God’s provision, He expects us to use wisely what He gives on the hearts of average Americans. Financial pressure is one us. That means adopting a biblical approach to spending of the leading causes of stress today. Most everyone knows practices, eliminating debt, minimizing expenses, fi nding the toll that rising personal debt brings. Money-related stress contentment in what we have, and being generous toward affects our marriages, our productivity, and our health. Even others. How we manage our own affairs is a refl ection of how among Spirit-fi lled, Bible-believing Christians, fi scal concerns we will manage the resources under the care of the church. remain a controlling reality. Ministers who establish a positive, personal, fi nancial testi- In these tenuous times, it’s imperative for those who earn mony before God and their congregations have the credibil- their living from preaching the gospel to learn to manage ity to lead the church — even amid uncertainty, crisis, and church and personal fi nances wisely. Nothing tests the mettle confusion. of pastoral leadership more than managing God’s resources. To this end, we examine in this issue of Enrichment some Any breach of fi scal responsibility on the part of clergy can time-tested, biblical principles that will help guide you and present serious challenges to both the minister and the future your church during these turbulent times. This issue addresses of his or her church or ministry. such questions as: What does the Bible teach about wealth Not only must astute church leaders be vigilant stewards and stewardship? Will believing in Jesus Christ make us rich? over personal and church resources, they must help relieve the Once wealth is acquired, how should Christians use it? Why angst felt by church members and attendees by guiding them has giving decreased, and what practical steps can Christian to a deeper, richer, biblical understanding of money and its leaders take to help reverse this trend? In tight times, what purpose in their lives. are best practices for stretching ministry dollars? Because The Bible has a lot to say about money: Wealth, poverty, helping the poor is a core moral obligation for Christians greed, generosity, and contentment are just a few of the many and churches, what are some proven ways of helping the poor topics that pertain to our fi nancial and spiritual lives. In the that do more good than harm? We explore these and many New Testament, Jesus talked about money and possessions other stewardship-related topics in the forthcoming pages of more than He did heaven and hell combined. In fact, Jesus this issue. had more to say about money and possessions than any other On behalf of the editors, I offer you this money issue of subject except the kingdom of God. Enrichment. May the “wealth” of information resting in your Why such an emphasis in the Bible on money and posses- hands lead you and your church on a fi nancial journey that is sions? Does the idea that Jesus spoke more about money than both rewarding and God-honoring. anything else justify much of the wealth and prosperity teaching we hear today? Hardly! A closer look at Jesus’ teaching on money reveals quite a different tone. Consider the following two verses: To share or comment on this article, go to “Do not store up for your- ej.ag.org/winter2015 introduction selves treasures on earth, where or scan the QR code. moths and vermin destroy, and where thieves break in and RICK KNOTH, managing editor, Enrichment journal, Springfi eld, steal” (Matthew 6:19). Missouri. “You still lack one thing. Sell

everything you have and give NOTES to the poor, and you will have 1. “U.S. Business Cycle Expansions and Contractions,” National Bureau of Economic treasure in heaven. Then come, Research, http://www.nber.org/cycles/cyclesmain.html. Visit Enrichment follow me” (Luke 18:22). 2. Robert J. Gordon, “Is U.S. Economic Growth Over? Faltering Innovation Confronts journal on Facebook the Six Headwinds,” Northwestern University and Centre for Economic Policy A proper understanding Research, Policy Insight 63 (September 2012): http://www.cepr.org/sites/default/ of what the Bible says about files/policy_insights/PolicyInsight63.pdf.

Enrichment WINTER 2015 59 WINTER 2015

Enrichment

60 tarasov_vi / iStock / Thinkstock DaTHEngers OF WEALTH

By GEORGE PAUL WOOD

In Luke 12:13–34, Jesus identifies three dangers that wealth poses for all people. Have American Christians taken sufficient notice of them?

Y ANY ECONOMIC MEASURE,

Americans are wealthy people. We produce more

and consume more than any other nation on

the planet.1 Even our poor are wealthy, relatively speaking. As Robert Rector and Rachel Shefﬁ eld have noted, “Today, most poor families have conveniences that were unaffordable to the middle class not too long ago.”2 Our wealth is a source of great blessing to us. It enables us, if we are prudent, to meet our needs, indulge our wants, save for emergencies and retirement, and still have enough left to give generously to churches and charities. According to the World Bank, 80 percent of the world’s population lives on less than $10 a day.3 We belong to the 20 percent that lives on more than that — in most cases, much more. Our wealth is also a source of great danger to us, however, if we value and use it in terms that are contrary to God’s will. This is a recurring theme in Scripture generally, and in Jesus’ teaching speciﬁ cally.4 Luke 12:13–34 provides a lens through which we can focus on what Jesus taught about the dangers of wealth. As we study this passage, we can see that Jesus’ words are especially relevant to wealthy Americans like us.

Enrichment WINTER 2015 61 The Dangers of Wealth (continued from page 61)

SETTING AND SUMMARY wrong with desiring more, of course. The poor disciples who In Luke 12:13–34, Jesus tells and interprets a parable about the pray, “Give us each day our daily bread” (Luke 11:3) are not dangers of wealth. Luke identifi es the setting of Jesus’ words in greedy. They have a legitimate desire for more. The difference verse 13: “Someone in the crowd said to [Jesus], ‘Teacher, tell between legitimate desire and greed is the difference between my brother to divide the inheritance with me.’ ” need and want. Greed begins when you cultivate the habit of In Jesus’ day, elder sons received a greater share of an inher- wanting more than you need. itance than younger sons. We can assume that the man who 2. He notes greed’s scale of value. Jesus says, “Life does spoke up was a younger brother who felt — rightly or wrongly not consist in an abundance of possessions” (Luke 12:15). — that his older brother had deprived him of his fair share. Greedy persons value stuff; they are materialists. He thus approached Jesus and asked Him to settle the dispute, Notice what excited the rich man in Jesus’ parable: bigger which was the kind of request commonly made to a rabbi. barns and surplus grain (verse 18). Jesus describes materialists Jesus made three replies: as “whoever stores up things for themselves” (verse 21) and 1. He told the man He would not adjudicate the dis- contrasts them with His disciples, who store up “a treasure in pute. “Man, who appointed me a judge or an arbiter between heaven” (verse 33). In Greek, the former is thesaurizon, while you?” (verse 14). the latter is thesauron. When Jesus says, “where your treasure 2. He used the man’s request as a teachable moment is, there your heart will be also” (verse 34), He means that the for the crowd. “Watch out! Be on your guard against all kinds location of your treasure — here or in heaven — reveals the of greed; life does not consist in an abundance of possessions” orientation of your heart — materialism or godliness. (verse 15). The problem with materialism is that material things are He followed this warning with a parable about the judg- subject to thievery or destruction (verse 33). Adopting a mate- ment of a rich fool, which concludes with this moral: “This rialist scale of value locks you in a cycle of perpetual discon- is how it will be with whoever stores up things for themselves tentment. You must replace things that are lost or destroyed. but is not rich toward God” (verse 21). If the Jones family buys a shiny new widget, you too must buy 3. In light of this parable, Jesus taught His disciples to one to keep up with them. trust in God rather than material things. The word “there- Even more problematic than this, you yourself die. “This fore” in verse 22 connects what precedes with what follows. very night your life will be demanded from you,” God says Jesus taught His disciples not to worry about wealth because to the rich man in Jesus’ parable. “Then who will get what God would provide for their needs (verses 22–31). you have prepared for yourself?” (verse 20). Answer: Not you! He further instructed His disciples to put their faith into You can’t take earthly wealth with you into the afterlife. Thus, action by selling their possessions and giving to the poor, stor- being fabulously wealthy in this age but abjectly poor in the ing up treasure in heaven (verses 32–34). age to come serves no good purpose. Taken together, Jesus’ replies to the man, the crowd, and 3. Jesus exposed greed’s self-centeredness. The rich man the disciples establish three dangers wealth poses to people: said to himself, “You have plenty of grain laid up for many insatiable greed, anxious unbelief, and a selfi sh disdain for the years. Take life easy; eat, drink and be merry” (verse 19). poor. These three dangers hang together. If your scale of value He desired to spend his wealth on the satisfaction of his is the possession of an ever-increasing amount of stuff, you will own wants — not the needs of others. In the parable, God always worry that you don’t have enough, and you will never demanded the rich man’s life that very night. Jesus notes that be generous to those with real needs. God’s assessment of the rich man’s values demonstrates a uni- Let’s take a closer look at each of these points in turn. versal standard: “This is how it will be with whoever stores up things for themselves but is not rich toward God” (verse 21). INSATIABLE We will examine what it means to be rich toward God. To share or comment GREED (Hint: It involves generosity to the poor.) For now, however, on this article, go to ej.ag.org/dangers Jesus frames His response to the we can simply note the irony of the man’s self-centeredness. ofwealth crowd as a warning about greed Jesus de-emphasizes the rich man’s role in the production or scan the QR code. (verses 15–21). He goes on to of his bumper crop: “The ground of a certain rich man yielded identify three elements of greed. an abundant harvest” (verse 16). The rich man may have built 1. He points to the nature the barns, but he didn’t produce the overfl ow of grain that of greed. In Greek, the word for fi lled them. God did. Therefore, the rich man should have greed is pleonexia, which derives used his surplus as God intended: to provide for others. He from the words “to have” (exein) had been blessed with wealth, but his wealth wasn’t a blessing Visit Enrichment and “more” (pleion). The greedy to anyone else. journal on Facebook are those who desire to have Taken together, these three elements produce the motto of more. There’s nothing inherently a greedy person: “I want more stuff for myself.” The sentiment

62 Enrichment WINTER 2015 underlying this motto is spiritually dangerous. Indeed, accord- and poisons our relationships. So why worry (verse 26)? ing to Jesus, it is a threat to one’s eternal well–being. 4. Finally, He reminds us that seeking the Kingdom is the path to true abundance. Jesus says, “Seek [God’s] king- ANXIOUS UNBELIEF dom, and these things [i.e., life’s necessities] will be given to A second danger wealth poses to people is unbelief. In verses you as well” (verse 31). He then goes on to add, “Your Father 22–34, Jesus frames His reply to the crowd as a warning about has been pleased to give you the kingdom” (verse 32). anxiety. He says, “Therefore I tell you, do not worry about We are to seek what we have already been given. The truly your life, what you will eat; or about your body, what you will abundant life, in other words, consists of continually refocus- wear” (verse 22). ing on and laying hold of the divine grace that is ever before It is clear that the root of anxiety, according to Jesus, is us. Only as we do so can we consider ourselves truly wealthy. unbelief. We worry because we have “little faith” (verse 28). The questions are: Do we trust the God whom Jesus por- Jesus soothes our anxieties by teaching us several truths: trays in His teaching? Do we value the Kingdom more than 1. He reminds us of life’s true scale of value. He says, “life is more than food, and the body more than ompare materialism, clothes” (verse 23). The which says, “Life is more word than makes all the food and clothes,” with difference in one’s phi- C Christian discipleship, losophy of life. Compare which says, “Life is more materialism, which says, than food and clothes.” “Life is more food and clothes,” with Chris- The abundant life consists tian discipleship, which in properly identifying the says, “Life is more than “more than” element. food and clothes.” The abundant life consists in properly identifying the “more than” element. By the same token, however, life is not less than food and stuff? Do we believe that God will provide for our needs? Do clothes. God created our material bodies and their material we cast all our cares on a gracious Heavenly Father, knowing needs: “Your Father knows that you need them” (verse 30). that He cares infi nitely for us (1 Peter 5:7)? He also created the material provisions to meet them. It is not If we do, we can heed Jesus’ command: “Do not be afraid” wrong to have stuff, in other words. (Luke 12:32). But we can also demonstrate our faith through 2. Jesus soothes our anxieties about stuff by reminding generosity to the poor. us that God is a good Provider. “Consider the ravens,” He says. “God feeds them” (verse 24). “Consider how the wild SELFISH DISDAIN FOR THE POOR fl owers grow” (verse 27). He “clothes the grass of the fi eld, The fi nal danger wealth poses is stinginess. This appears which is here today, and tomorrow is thrown into the fi re” throughout verses 12–34. Jesus saw the element of greed (verse 28). behind the younger brother’s request that He adjudicate a In light of God’s obvious provision for living things that legal dispute with his older brother (verse 15). “do not sow or reap” or “labor or spin,” let alone have a He warned the crowd against acting like the rich man in the “storeroom or barn” to store the products of their labor (verses parable, noting that judgment was the just desert of “whoever 24,27), we have good reason to believe that God provides for stores up things for themselves but is not rich toward God” us, too, because we are “more valuable” than they are (verse (verse 21). And He taught His disciples that if they truly believe 24, cf. “how much more” in verse 28). If God provides for the in God, they can — without anxiety — “[s]ell your possessions needs of less valuable living things, He will defi nitely provide and give to the poor. Provide purses for yourselves that will not for the needs of more valuable creatures. wear out, a treasure in heaven that will never fail” (verse 33). 3. Jesus reminds us that anxiety is counterproductive. The image of storing up treasure in heaven is not a common “Who of you by worrying can add a single hour to your life?” metaphor of generosity for modern-day people, but it was a com- (verse 25). Far from adding to our lives, worry subtracts from mon metaphor in Jesus’ day. Gary A. Anderson argues that the our lives. It wreaks havoc with our mental and physical health metaphor ultimately derives from Proverbs 10:2 and 11:4.5 The

Enrichment WINTER 2015 63 The Dangers of Wealth (continued from page 63)

former says, “Ill-gotten treasures have no lasting value, but righ- as our standard of living has increased, and even as our knowl- teousness delivers from death.” The latter says, “Wealth is worth- edge of the world’s needs have increased.6 less in the day of wrath, but righteousness delivers from death.” That leaves you and me with a very disturbing question: As faithful Jews meditated on passages such as these during Might we be the rich fools who have stored up things for our- the inter-testamental period, they came to identify righteous- selves without being rich toward God? ness (Hebrew, tzedekah) with almsgiving, an identifi cation NOTES that persists in Judaism to this day. (If you’re in Israel and a 1. According to the CIA’s World Factbook, our 2013 gross domestic product (GDP) beggar asks for tzedekah, he’s asking for fi nancial assistance.) was $16.72 trillion, ranking us fi rst in the world. Our per capita GDP was $52,800, And they came to think of almsgiving as making a loan to ranking us fourteenth in the world (https://www.cia.gov/library/publications/the- world-factbook/geos/us.html). According to the United Nations Statistical Division, God, or making a deposit in heaven. On the Day of Judgment, our 2009 household fi nal consumption expenditure (HFCE) was the world’s largest, God would repay generosity to the poor — i.e., a loan to Him representing a full 28.9 percent of the world’s total (http://en.wikipedia.org/wiki/ — with the interest of eternal life. List_of_largest_consumer_markets). 2. http://www.heritage.org/research/reports/2011/07/what-is-poverty Now, as Protestants who believe we are saved by grace through 3. http://www-wds.worldbank.org/servlet/WDSContentServer/WDSP/IB/2008/09/02/00 faith for works (Ephesians 2:8–10), this talk of making deposits 0158349_20080902095754/Rendered/PDF/wps4620.pdf in the Bank of Heaven strikes us as a bit works-oriented, as if 4. Craig L. Blomberg summarizes “[t]he biblical theme of the ever-present dangers of we are saved by our generosity. Yet Jesus uses the imagery of the riches” in Christians in an Age of Wealth: A Biblical Theology of Stewardship (Grand Rapids, Michigan: Zondervan, 2013), 67–95. treasury of heaven in precisely the way Jews of His day did. Do 5. Gary A. Anderson, Charity: The Place of the Poor in the Biblical Tradition (New Haven, we have a contradiction, then, between Paul and Jesus? Connecticut: Yale University Press, 2013), 53–69. No, of course not! The grace-faith-works formula also 6. John and Sylvia Ronsvalle, “The State of Church Giving in America,” Enrichment journal, 20, no. 1 (Winter 2015). appears in Luke 12, though in different terms. Grace: “The Father has been pleased to give you the kingdom” (verse 32). Faith: “How much more will he clothe you — you of little faith!” (verse 28). Works: “Sell your possessions and give to the poor” (verse 33). For Jesus, as for Paul, the ground of salvation is God’s grace, not our works. Our works are simply evidence of authentic faith in God. Put another way, how we use money is the proof of where GEORGE PAUL WOOD, executive we place our faith. If life consists in the abundance of posses- editor, Assemblies of God publications, sions, we will seek to possess ever more stuff, worry that we Springfi eld, Missouri. don’t have enough (or that we’ll lose what we have), and fail to help the poor, believing that generosity diminishes us. If life is

more than food and drink, however, we will seek the kingdom ©2014 Norm Jung of God, trust in the Father’s provision for us, and provide for those in need, knowing that generosity enriches us eternally. When we compare these two understandings of life, then, we see more clearly what Jesus meant when He said, “You cannot serve both God and money [literally, mammon]” (Matthew 6:24), for they lead in diametrically opposite directions.

A TALE OF TWO ECONOMIES What we see in Jesus’ teaching is a tale of two economies. The earthly economy stores up treasures on earth. Its motto is, “I want more stuff for myself.” The heavenly economy stores up treasures in heaven. Its motto is, “God has given me more than enough to bless you.” The crucial question facing American Christians like you and me is: Which economy do we participate in? America produces and consumes more than any other nation on the planet. Yet despite our wealth, American Christians give very little to church and charity, either as a percentage of their incomes or in absolute terms. In fact, over the last ﬁ ve decades, “Er ... shall we get on with the ceremony?” the average giving of American evangelicals has declined, even

64 Enrichment WINTER 2015

THE PROSPERITY GOSPEL: A Biblical Evaluation BByy FRANK D. MACCHIA

Contextual issues aside, the biblical and theological claims made under the umbrella of the prosperity gospel require careful attention.

STOOD IN THE CONGREGATION

of an independent Pentecostal church in Brazil

enjoying the worship service. The music was

loud and electrifying. At an arranged break

in the music, the preacher announced from the pulpit that

it was time to collect the offering. The vast majority of the church’s members came from the surrounding neighborhood, which was visibly poverty-stricken. Yet I observed all the congregants holding their offering envelopes high in the air and affi rming together their desire to give. Moved deeply, they prayed fervently for Jesus to fi ll their envelopes with money. Their goal was not simply to enjoy the blessings of fi nancial well-being. They wanted to gain the capacity to give to God’s work. They had written on each envelope: “The Blood of Jesus.” This was the banner under which they claimed victory over poverty. The pastor encouraged them with the promise of prosperity through Jesus. The hearty amens and hopeful looks left a lasting impression on me.

66 Enrichment WINTER 2015 67

pterwort / iStock / Thinkstock WINTER 2015

Enrichment The Prosperity Gospel: A Biblical Evaluation (continued from page 67)

PROSPERITY GOSPEL DEFINED attention. Those who defend this message often make four It was clear to me that this church was familiar with the basic arguments. so-called “prosperity gospel.” Those who advocate it are part The fi rst argument deals with the nature of God. The pros- of a global movement. Promoted most frequently between perity message highlights the goodness of God, or God’s Pentecostal and charismatic churches, other traditions some- desire to bless humanity with good things (James 1:17). times teach it as well. Most of us have heard it before. Specifi cally, prosperity preachers emphasize that God wills “Speak the word.” to meet all of our needs according to “the riches of his glory” “Only believe.” (Philippians 4:19). The implication of this teaching is that “Obey by sowing the seed of a fi nancial gift, and God will poverty is not God’s will for humanity, especially not for lavishly meet your needs ‘according to the riches of his glory’ ” those who trust in Christ. For prosperity preachers, the idea (Philippians 4:19). that God can will for someone to live in poverty or even One interdenominational group of theologians based in mediocrity rather than success and blessing seems to contra- Africa explains the prosperity message this way: “We defi ne dict the nature of God. prosperity gospel as the teaching that believers have a right to the blessings of … wealth and that they can obtain these blessings through positive confessions of faith and the ‘sowing of seeds’ through the faithful payments of tithes and offerings.”1 There are different versions globally of this teaching; some he expectation emphasize fi nancial prosperity more strongly than others, but that one can claim they all focus on the simple assumption that the gospel prom- T material blessing ises prosperity to those who both believe for it and act on their in the same way faith by giving tithes and offerings. that one can claim forgiveness or new life PROSPERITY GOSPEL in Christ often leads to EXPLAINED unrealistic expectations With this defi nition in mind, we can explain in greater detail and crushing what this message teaches so as to judge the degree to which disappointment. it is biblical. People interpret the Bible in real-life contexts. As a result, it is possible sometimes to misunderstand what some people say when they speak to us from settings very different from our own. For example, a person living in abject poverty in Brazil The second argument of the prosperity gospel is based on would most likely not understand the word “prosperity” in the victory of the Cross and the Resurrection over sin and the same way as someone living in an affl uent neighborhood its consequences. Consistent with divine goodness, God has in the United States. The poor person asking for “prosperity” acted decisively in the Cross and the Resurrection to free might not desire much more than what most middle-class humanity from the clutches of sin and its curse, understood as Christians in the U.S. take for granted as a blessing from God. the curse of the Law. Since the blessing of the Law in the Old Eighty percent of humanity lives on less than $10 a day.2 Many Testament involves prosperity (Deuteronomy 8:18; 28:2–4), it within that range live on much less. What Americans call mid- is thought that, by overcoming the curse of the Law, the Cross dle class much of the world con- and the Resurrection grant believers an open door to prosper- siders wealthy. We should keep ity. Freedom from this curse brings the covenantal blessings To share or comment this in mind the next time we promised to God’s people through Abraham’s descendant, on this article, go to ej.ag.org/prosperity- criticize fellow believers from the Jesus Christ (Galatians 3:13,14). gospel global South for seeking “pros- The third argument in favor of the prosperity gospel has or scan the QR code. perity” as a blessing from God. to do with the power of faith to claim the fi nancial prosper- We who are relatively prosperous ity promised to believers and offered through the victory of should not criticize the poor for Christ. Drawing from this victory, preachers urge people to wanting what we have, especially believe for their prosperity and speak positive words affi rm- if we are apathetic to their plight. ing it before it becomes a reality. They often blame fi nancial Contextual issues aside, the hardship on doubt and defeatism. They say faith resists such Visit Enrichment biblical and theological claims doubt in favor of total reliance on divine goodness and bless- journal on Facebook made under the umbrella of the ing. God then answers according to the degree of one’s faith. prosperity gospel require careful They point to Jesus’ statement in Matthew 9:29: “According

68 Enrichment WINTER 2015 to your faith let it be done to you.” Another favored text is prosperity message must respond to that desire in a way that John 15:16: “Whatever you ask in my name the Father will preserves the best of what it upholds but offers a more biblical give you.” In light of these texts, they view faith as the nec- framework for understanding it. essary requirement for defeating poverty and ushering in the A careful study of what the Bible says about prosperity of blessing of prosperity. life exposes the prosperity gospel as dangerously one-sided, The fourth argument connects fi nancial giving with prosper- especially in some contexts. In general, its strong emphasis on ity. People plant seed faith when they put their faith into action fi nancial and material prosperity stands in stark contrast to through tithes and offerings. These teachers say God has already the Bible’s emphasis on spiritual blessing. By spiritual, I do not given us the ability to obtain wealth as part of the covenant mean something entirely otherworldly, removed from one’s blessings channeled to us through Christ: “But remember the concrete cares and concerns. Rather, spiritual here refers to Lord your God, for it is he who gives you the ability to produce something that is rooted in our deepest yearnings for God as wealth, and so confi rms his covenant, which he swore to your well as for community, purpose, and value. ancestors, as it is today” (Deuteronomy 8:18; cf. 6:3; 28:2–4). Jesus said, “Man shall not live on bread alone, but on every word that comes from the mouth thepoo / iStock Thinkstock of God” (Matthew 4:4). To live on bread alone is a living death. Even living primarily on bread is misguided and lethal to the spiritual life. Jesus reminds us that we must always seek fi rst the kingdom of God and His righteousness and then trust God for the rest (Matthew 6:33). Our prayer for daily bread follows our prior prayer for the arrival of God’s kingdom (Matthew 6:9–11). We are meant to fl ourish and prosper in life by living primarily from something deeper than fi nancial blessing — namely, devotion to God, following in the self-sacrifi cial way of Christ, living by the leading of the Spirit, joining with Malachi 3:10 connects this promise of wealth specifi cally the community of the faithful, and caring for the lost and the to tithing. God promises to “throw open the fl oodgates of outcasts. This is our most essential “food.” Jesus thus said His heaven and pour out so much blessing that there will not be food was doing the will of His Father (John 4:34). room enough to store it.” Prosperity will supposedly come if The prosperous life does involve wholeness of spirit and one puts action to their faith by sowing the seeds of giving to body but only as we place the priority on the kingdom of God the work of God. “A man reaps what he sows” (Galatians 6:7). in the world. Financial health can be a component of a Chris- tian’s experience of wholeness, but we must not single out this PROSPERITY GOSPEL element and grant it dominance over everything else. A distor- EVALUATED tion occurs when that happens. Evaluations of prosperity teaching should not be reactionary Neither can the concern for fi nancial prosperity dominate and one-sided. Christians can gain valuable insights from this the Atonement. In Galatians 3:13,14, the blessing of Abraham message. God is indeed good and generous, faith does resist that comes as a result of Christ’s bearing the curse on the cross defeatist attitudes, and those dedicated to God and to the way is justifi cation by faith and the gift of new life in the Spirit. of Christ will experience a fl ourishing or prosperity of life that One can claim by faith both reconciliation with God and the involves both body and soul. gift of new life in the Spirit according to Galatians 3 (verses The vast success of the prosperity message globally is not 1–5,13,14), but one cannot claim material prosperity with the simply due to deception by preachers who prey on the false same confi dence. hopes or greed of their congregants. People sometimes abuse Paul knew in the Spirit that he was a child of God (Romans the prosperity message in this way, but that isn’t always the 8:15,16), and he received in the Spirit a foretaste of liberty from case. This preaching connects with the hunger of many to dis- the burdens of sin and death in the world. Yet he still groaned cover a life that fl ourishes because it is generous and moves for the full liberty from this burden (8:21–23). He implies that in harmony with a generous God. A biblical response to the the groaning will continue throughout this earthly life. The

Enrichment WINTER 2015 69 The Prosperity Gospel: A Biblical Evaluation (continued from page 69)

expectation that one can claim material blessing in the same Certainly, a giving and generous spirit will prosper in life way that one can claim forgiveness or new life in Christ often but not primarily or always in ways that involve material leads to unrealistic expectations and crushing disappointment. wealth. God is faithful to provide in times of hardship but In God’s kingdom, everyone is equally valued (Galatians not always to the degree that one might wish. Just confessing 3:28), regardless of social status. Christ’s followers face trials it will not make it so. God’s Spirit is not a power for humans and frustrations, but they bear one another’s burdens (Gala- to use as they wish. In the Book of Acts, the Spirit — not the tians 6:2). The blessing of the justifi ed and Spirit-fi lled life car- Church — directs and leads. The Church follows the Spirit. ries profound implications for a life that fl ourishes in every Testimonies in the Christian media abound of God’s gen- way, but only as God wills and directs. erous provisions in life, but prosperity preachers often silence

biblical response to the prosperity A message must respond in a way that preserves the best of what it upholds but offers a more biblical framework for understanding it.

Within this biblical framework of the prosperous life, we or ignore testimonies that do not have perfect endings. What discover God’s generous grace in times of want and in times of about testimonies from folks who did not receive the provi- plenty. Paul wrote about this in Philippians 4:11–13. In busi- sion for which they prayed but still made it through by God’s ness ventures and in all areas of life, we learn to yield to God suffi cient grace? Are we helping the people of God if these sto- and submit to His will (James 4:13–17). ries never see the light of day? Abundance of blessing cannot Faith does indeed resist defeatist attitudes. But the Bible always be measured in dollars and cents. We need bread to writers do not harness faith to a hard and fast principle of live, but there is something even more important at the core sowing and reaping that applies in every situation. God is of life than this. good, but He is also sovereign. We cannot reduce Him to a dispenser of fi nancial blessing on demand. Scripture acknowl- PROSPERITY GOSPEL AND edges that sometimes the unrighteous prosper fi nancially POVERTY while the righteous suffer hardship (Jeremiah 12:1). But true Of course, all this might be easy for someone writing from a prosperity of life comes from a deeper source. Though God’s middle class environment to say. What about people living in ways are not always easy to understand, we know that His love poverty or sustained fi nancial hardship? They have a need that makes us more than conquerors, even in the face of famine or requires an answer. How can we say God wills this hardship nakedness (Romans 8:35–37). for them? Does not God wish for them to prosper? These ques- According to 1 John 5:14, “If we ask anything according to tions represent the greatest challenge of the prosperity message. his will, he hears us.” Even those texts that say we will receive Of course, God does not will poverty for humanity. Poverty what we ask in Christ’s name (John 15:16) imply a harmony is our doing, not God’s. The Psalmist says confi dently of God: with God’s purposes for the world as revealed in the story of “I know that the Lord secures justice for the poor and upholds Jesus. To approach God in Jesus’ name, we must fi rst submit to the cause of the needy” (Psalm 140:12). Jesus’ authority and lordship. That name implies a Spirit-led The Bible instructs us to help those in need out of obe- path dedicated to God’s purposes for the world. That name is dience to God: “Defend the cause of the weak and father- not a magic formula guaranteeing the acquisition of whatever less; uphold the cause of the poor and the oppressed. Rescue one desires. Not all prayers are fi ttingly in Christ’s name, even the weak and the needy; deliver them from the hand of the if the name is used. wicked” (Psalm 82:3,4).

70 Enrichment WINTER 2015 There is no question that God wills to deliver people from It is understandable for people struggling in hardship to poverty and to use people of good will to accomplish His pray for bread and envision a better future. But the communi- purpose. In response to this need, one cannot deny that the ties of faith that embrace them should help them expand their prosperity message has had a positive effect in some parts vision from the context of their own needs to a Christ-cen- of the world in generating fi nancial health for the church tered yearning for a better world. All giving and fl ourishing of and the surrounding community. Hope can be a powerful life should remain focused there. force among the poor. Giving to the work of God has in We are to pray for our daily bread and for the fl ourishing of certain contexts allowed a church to open up opportunities our lives for the purpose of abounding “in every good work” for fi nancial well-being for its members and others in the in service to others (2 Corinthians 9:8). The prosperity mes- community. A church dedicated to sage can remain relevant to the Church if it keeps its focus TopPhotoImages / iStock Thinkstock / Jens Lambert rallying around those most affected clearly moving in this direction. by poverty can be an immense source of strength and wholeness.3 Moreover, hospitality is a marvelous way to show gratitude to God for a home and a regular job that puts bread on the table. Those who are generous will fl ourish in life. And FRANK D. MACCHIA, professor, God will multiply the Church’s gifts Christian theology, Vanguard University, Costa Mesa, California. to others so that they will bear fruit in His most recent book is The Trinity, their lives and, through them, in the Practically Speaking (IVP, 2010). lives of many others.

Yet, while all of this plays a vital NOTES role in a biblical understanding of 1. “A Statement on the Prosperity Gospel,” Lausanne Theology Working Group, Africa the prosperous life, it is not enough Chapter, Ghana, October 2008 and September 2009, introductory paragraph, http:// www.lausanne.org/en/documents/all/twg/1099-a-statement-on-the-prosperity- to address the larger problem of pov- gospel.html. erty. The causes of poverty involve 2. Anup Shah, “Poverty Facts and Stats,” Global Issues, http://www.globalissues.org/ more than an individual’s defeatist attitude or lack of faith. article/26/poverty-facts-and-stats 3. See Amos Yong and Katherine Attanasi, eds. Pentecostalism and Prosperity: The It involves more than the need to give to the work of the Socio-Economics of the Global Charismatic Movement (New York: Palgrave Macmil- Church. It involves issues related to education, housing, and lan, 2012). unjust social institutions and structures that sustain poverty and make it difﬁ cult to reverse. The Church’s role in address- ing this complex area of human suffering will involve more ©2014 Harley Schwadron than encouraging faith and generosity among the faithful.

A CALL FOR BALANCE In the midst of the Church’s witness in the world, it is vital to reach for a balanced message. Especially needed in offering a biblical understanding of the prosperous life is a message that discourages giving primarily for the motive of getting back. The motive in giving cannot simply be one’s desire to get a “bigger piece of the pie.” Instead, the motive should be accomplishing God’s will for humanity. Obedient giving has its own rewards, even if there is little tangible return. Biblical motives for giving are listening to the Spirit’s voice, following Christ in the world, and drawing closer to the heart of God. Extravagant testimonies of fi nancial wealth through giving implicitly place the priority of faith in the wrong place. Giving is all about God and caring for others, not building a little garden for me and mine to enjoy. Life prospers best when prosperity is “Is he in a better place? We’re not quite sure, not the motive: “Whoever fi nds their life will lose it, and who- since he lived in the Hamptons.” ever loses their life for my sake will fi nd it” (Matthew 10:39).

Enrichment WINTER 2015 71 THE STATE OF CHURCH GIVING IN AMERICA

An Interview with John and SylviaRonsvalle

72 Enrichment WINTER 2015 OHN AND SYLVIA RONSVALLE have been researching American

church giving patterns since 1988. The results of their research are published annually

in The State of Church Giving, which is now in its 23rd edition. Enrichment interviewed the Ronsvalles to ﬁ nd out how much American Christians give to the Church and its mission and how to help them become more generous.

et’s start with a personal question. You 1987, we went to talk to Bob Lynn, then senior vice president L have been researching church giving at Lilly Endowment. He provided the fi rst of two Lilly grants trends since at least 1988. What motivated that helped us further document what church people give. you to begin this research, and why do you For us, our research began with — and is still focused on — think it is important? the question: What potential is there for Christians to impact, in Jesus’ name, global word and deed need? RONSVALLES: First, thank you for the opportunity to address your readers. We also appreciate the chance to step The latest edition of The State of Church Giv- back and refl ect on the questions you raise. The process has ing ends with data from 2012. In that year, led us to pray and think, both of which are always good activ- how much money did the average member of ities to encourage. an American church give to his or her local As we completed our university work — Sylvia graduat- congregation, both in current dollars and as ing Phi Beta Kappa, and John earning his Ph.D. — we felt a a percentage of income? growing conviction that the Church was God’s answer to the world’s problems. RONSVALLES: In fact, in 2012, church members gave It was not easy to turn our backs on pursuing a general an average of 2.21 percent of U.S. per capita after-tax income social movement and instead focus exclusively on the Church. to their churches. This number is based on congregational To be truthful, we argued with God and each other. Yet, as records of a set of denominations that included, as of 2010, Peter said, “To whom shall we go? You have the words of eter- over 100,000 of the estimated 300,000-plus historically Chris- nal life” (John 6:68). So we threw ourselves into encouraging tian congregations in the U.S. church people to increase their help for others in Jesus’ name. Giving to churches can be looked at from three points of As we went out to tell church people about their potential view. First, in current dollars — the value the dollars have in the to implement God’s will through increased giving and ser- year they are given — church members gave $861.40 in 2012, vice, sometimes someone wanted more details about how up from $860.12 in 2011, and down from $875.71 in 2007, much Christians currently give. That led us to explore further before the great recession that ended in mid-2009. In infl a- and analyze a number of available data sets. tion-adjusted 2009 dollars, church members gave $819.40 in Our goal focused on what the numbers meant: the differ- 2012, down from $832.47 in 2011, and from $899.87 in 2007. ence between what was currently given and what could be Giving as a percent of income, a third way, is a useful ther- given and applied to helping others in Jesus’ name, particu- mometer to evaluate the warmth of church members’ hearts as larly globally. Our fi rst book in 1984 refl ected that idea: The they consider how much to give to the church and how much Hidden Billions: The Potential of the Church in the U.S.A. In to spend in other ways. In 2012, church member giving was

Enrichment WINTER 2015 73 The State of Church Giving in America (continued from page 73)

2.21 percent, down from 2.28 percent in Interestingly, during this same

2011, and from 2.51 percent in 2007. period, church membership as a percent of U.S. population has shrunk as well. You have access to data sets The composite data set represented 14 that go back for decades. What percent of the U.S. population in 1968, are the long-term patterns in f money is and declined to 9 percent in 2012. American church giving? not being A larger group of denominations used as a provide membership data, although RONSVALLES: In fact, the church I not all provide giving data. This group weapon for lost “market share,” as giving as a percent good in the includes the Assemblies of God. This of income decreased from 3.02 percent spiritual larger group of 36 communions repre- in 1968 to the low point in the period of sented 45 percent of the U.S. popula- battle, as a 2.21 percent in 2012. tion in 1968 and 35 percent in 2012. weapon to Eleven denominations have reported (See ﬁ gure 1, page 75.) numbers dating back to 1921. For this help imple- We think a case can be made that, group, giving was above 3 percent from ment God’s as the Church turned inward to 1922 through 1933. That period includes will on earth, emphasize its internal operations, the ﬁ rst years of the Great Depression. In money will no matter how good the music and 1933, U.S. per capita income was at its be used as services offered, the larger society lowest point in the 1921–2012 period. a weapon was losing interest in a Church that Giving was also above 3 percent from against us, was doing less in the wider world in 1959 through 1961. Unlike after 1933, leading us to Jesus’ name. there was no Great Depression or factors put distance in the early years of World War II that between us Are there differences might explain the decline in church giv- between evangelical and and God. ing as a percent of income that began mainline Protestant giving in 1961. patterns?

How much of that went to congregational RONSVALLES: Within this data set, evangelical Christians finances, and how much to benevolences? gave a higher percent of their incomes to their churches than did, for example, mainline Protestants. However, between 1968 RONSVALLES: When a church member gives a dollar to and 2012, the percent of income given shrank faster among the church, it’s divided into two general categories. Congrega- evangelicals than it did among the mainline. So it appears tional fi nances support internal operations of the congrega- that the level of resistance among evangelicals to forces that tion, from salaries to capital expenses, Sunday School expenses decrease giving has been weakening. to utilities. Benevolences include support of denominational administration at all levels and spending through denomina- Are there differences between the giving tional channels, or directly for activities such as local and inter- patterns of different demographics, such as national missions, seminary, and school support. gender, ethnicity, age, or region? Of the two categories, giving as a percent of income to congre- RONSVALLES: The church member giving data we analyze To share or comment gational fi nances has declined at does not include those demographics. However, we also look on this article, go to ej.ag.org/stateofgiving a slower rate than benevolences. at U.S. Bureau of Labor Statistics Consumer Expenditure Survey or scan the QR code. Between 1968 and 2012, per mem- data. This data includes giving to “church, religious organiza- ber giving as a percent of income to tions,” as well as “charities and other organizations,” “educa- congregational fi nances declined tional institutions,” and “gifts to non-consumer unit members from 2.38 percent in 1968 to 1.88 of stocks, bonds, and mutual funds.” percent in 2012, a decline of 21 per- Regionally, in 2012, the South gave the highest portion of cent from the 1968 base. In com- income after taxes to “church, religious organizations,” followed parison, benevolences declined by the Midwest and the West, with the Northeast giving the least. Visit Enrichment from 0.64 percent in 1968 to 0.33 By income level, giving to “church, religious organizations” journal on Facebook percent in 2012, a decline of 49 per- received the highest portion of income in each of the 12 cent from the 1968 base. income levels.

74 Enrichment WINTER 2015 In every age group, giving to “church, religious organizations” pastors and denominational leaders, have been spiritually received the highest portion of income. Of special note is some- blind to the fact that God has placed the current church in the thing we have observed in the 2005 through 2012 data. The U.S. in an age of affl uence never seen before in history. That under-25 age group gave the smallest portion of income to char- means we have been blind to both the potential for increased ity. However, of the amount that they did give, the vast majority giving and the good those funds could accomplish in Jesus’ — in 2012 that was 73 percent — was directed to “church, reli- name. The leadership that church members need in order to gious organizations.” This fi nding suggests that those who give come to terms with the implications of this age of affl uence are learning their values in a religious context. has not been forthcoming. If the practice of philanthropy is weakening in the Church, as the giving patterns discussed above suggest, then those patterns How would you describe the spiritual nature may have important implications for the practice of charitable of money? giving in the society as a whole. If the salt loses its fl avor (Mat- thew 5:13), what happens to the soup that the salt is supposed RONSVALLES: Money is a weapon in the spiritual battle to be fl avoring? that surrounds us. Philosopher Jacques Ellul pointed out that in Matthew 6:24, Jesus personifi ed money as a being with an What factors do you think account for these agenda. We must choose whom we will serve: God or money. long-term patterns? If money is not being used as a weapon for good in the spiritual battle, as a weapon to help implement God’s will on earth, RONSVALLES: If we were going to summarize the many money will be used as a weapon against us, leading us to put factors that account for these declining patterns, we would put distance between us and God. them into two general categories. First, church leaders, includ- Consider observations by Daniel Kahneman in his book ing pastors but also denominational leaders, have not come to Thinking, Fast and Slow. He is an emeritus psychology profes- terms with the spiritual nature of money. sor at Princeton who won a Nobel Prize in Economics. He The second results from the fi rst. Church leaders, including refl ected on the work of Kathleen Vohs. Her studies focused

FIGURE 1

Enrichment WINTER 2015 75 The State of Church Giving in America (continued from page 75)

on how the infl uence (“prime”) of money affects behavior. For What connection, then, do you see between example, the prime might be a computer with a screensaver of what you have labeled as blindness to the spir- dollar bills fl oating in water. The participants in a room with itual nature of money and what you term this a money prime displayed behaviors that could be described “age of affluence”? not only as “self-reliance” but also as “selfi sh.” For example, in one experiment, “[w]hen an experimenter clumsily dropped RONSVALLES: The late Harvard economist John Ken- a bunch of pencils on the fl oor, the participants with money neth Galbraith coined a term: “uncorrected obsolescence.” (unconsciously) on their mind Whatever you think of Galbraith’s picked up fewer pencils.” economic views, we found his Kahneman writes: “[Kathleen observation in the third edition Vohs’] fi ndings suggest that liv- of his 1958 The Affl uent Society ing in a culture that surrounds to be particularly useful. He was us with reminders of money describing economic conven- may shape our behavior and our f we are not doing tional wisdom — rooted in cen- attitudes in ways that we do not greater things, is turies of the majority being in know about and of which we it because we are poverty — that did not acknowl- may not be proud.” notI asking God to edge the affl uence spreading Although Kahneman may not do greater things throughout U.S. society in the have intended it, his comment is through us? 20th century. a good description of the spiri- U.S. per capita after-tax tual nature of money’s effect on income adjusted for infl ation has human beings. increased over 200 percent since Galbraith wrote in 1958. Church What is the connection you see between the leaders function in the context of uncorrected obsolescence, spiritual nature of money and church giving acting as though Christians are not in a position to impact, via patterns? increased giving and in Jesus’ name, global need at a signifi cant level. That’s just not true. RONSVALLES: Look at the emphasis on congregational As a result of our blindness, we are not in a position to fi nances compared to benevolences over the decades. Mam- embrace the promises of Jesus, for example, in John 14:12– mon continues to whisper, “There won’t be enough money to 14; 15:7; and 16:23,24, when Jesus promises that we can ask pay the bills.” for anything in Jesus’ name. Think about it. Jesus repeats that Jesus says, “Seek fi rst his kingdom and his righteousness …” promise in all three chapters. In John 14:12, Jesus says we can (Matthew 6:33). do greater things than He did while on Earth. If we are not Surely the activities of the local congregation, as well as doing greater things, is it because we are not asking God to do denominations, are important, good, and probably necessary greater things through us? in general. The problem is that we could be doing all those maintenance activities and also expanding missions. We are Sometimes it’s helpful to think about what content to maintain the institutions and do missions at a good Christians could do if they increased merely adequate level. That’s a lukewarm approach to mis- their per-member giving. So, if per-member sions, and that’s a dangerous place to be. giving averaged 10 percent in the local church — basically, if every member averaged a tithe What do you mean by dangerous? — how much more money would be available for congregational finances and benevolences? RONSVALLES: It’s dangerous because lukewarm requires some heat in order not to be cold. Yes, we’re doing missions, but RONSVALLES: Our measurement of church member not anywhere near the scale that we could be doing them. And as giving is based on a data set of full or confi rmed Protestant a result, children under age fi ve are dying physically around the church members. This analysis yields a higher estimate of giv- globe — many in areas that are fi lled with people who claim Jesus ing than, for example, for all Americans who claim member- as Savior — and many are dying spiritually around the world at a ship in a historically Christian church. time when unengaged, unreached people groups are identifi able. The higher giving level of 2.21 percent means a lower Our mission efforts can be described as lukewarm, and luke- amount of additional giving to reach 10 percent, and therefore warm is not a good place to be when Jesus says that a lukewarm a lower potential giving number. The conservative estimate of church will be spit out (Revelation 3:16). potential giving based on the 2.21 percent fi gure yields $181

76 Enrichment WINTER 2015 billion. To calculate the potential for all those who claim Exactly. When the world looks at the Church and then at the membership, average giving may be somewhat less than 1 per- children dying, sometimes in the homes of Christian parents cent of income, yielding an additional potential of as much as in other countries, can the world see we are Jesus’ disciples $677 billion at 10 percent. by the way we love one another (John 13:35), or that we love God and therefore love our neighbor (Mark 12:29–31)? In The State of Church Giving, you mention that foreign-born persons in America send What additional good could be done? money to family in their home countries at a much higher rate than church people give RONSVALLES: We label two issues as global triage to international missions. How much more issues that could benefi t from immediate intervention by the money would be available if American church Church: reducing the rate of global child deaths, and engaging members gave at those sacrificial levels? the unengaged, unreached people groups. (See fi gure 2, below.) Many of the children under age 5 who are dying from pre- RONSVALLES: Many people will immediately say that ventable conditions are in areas where a majority of people increased giving levels are unrealistic. However, as you note, identify themselves as Christian. In 2010, for example, there consider the level of remittances — money sent to home coun- were 13 countries making no progress on reducing the rate of tries — in 2012 by those in the U.S. who are foreign-born. under-5 child deaths, in keeping with Millennium Develop- The countries that received the most of these remittances sent ment Goal #4. Of these 13 nations, nine had majority popula- from the U.S. included Mexico and the Caribbean, China, tions that identifi ed as Christians. India, and the Philippines. These gifts averaged $2,538 per The estimated additional funding needed per year to reduce foreign-born person. Meanwhile, native-born church mem- the rate of child deaths in these and other countries is about bers in the U.S. gave about $94 a year on average to interna- $5 billion a year. tional ministries in 2012. If native-born church members had At conferences in 1990 and again in 2000, global govern- given at a similar level as foreign-born remittances, in 2012, ment leaders identifi ed reducing the rate of under-5 child there would have been an additional $397 billion more for deaths as a core agenda. In Luke 18:41, Jesus asked the blind international ministries. man, “What do you want me to do for you?” to which the We described that disparity to one woman who responded blind man replied, “Lord, I want to see.” immediately, “Well yes, but those foreign-born people care If the Church asks the world the same question, leaders about those people overseas.” have answered: “Help reduce child deaths.”

FIGURE 2

Enrichment WINTER 2015 77 The State of Church Giving in America (continued from page 77)

If Christians were to increase their giving through their own We’ve been correct in understanding this potential, and local churches, through their own denominational channels, accurate in observing trends from the numbers. What we have the coordinated parallel action of these Christians could make failed to do is inspire anybody to mobilize more money in a dramatic intervention, and do it in Jesus’ name. Jesus’ name on behalf of critical global needs close to God’s The other issue of engaging unengaged, unreached people heart, at a scale that refl ects the current reality. This is not due groups is purely a Church-related matter. An article in Christi- to lack of trying. Apparently, God has not chosen to make use anity Today recently estimated that there were 127,000 inter- of us in that capacity. national missionaries from the U.S., and 400,000 globally That means that the answer to how to help church peo- in 2010. How can this be, and yet, by one 2008 estimate, ple understand their own potential for good must be only 2,800 more missionaries were still needed to engage the answered by church leaders, such as your readers. We can remaining unengaged, unreached people groups? By one esti- provide ammunition so that the weapon of money can be mate, an additional $200 million a year could fi eld the neces- harnessed and increasingly focused on helping to implement sary workers to be dedicated God’s will. However, to reaching these groups. others must put the Why are we not mobilizing information to use. with every ounce of energy To not do so is to we have to accomplish this abandon church mem- goal now? bers to mammon’s Neither of these needs agenda for gratifi ca- begins to tap the potential he blame is at the feet tion of self, preached giving available. so effectively by adver- of church leaders who Consider that if 100 tising and entertain- million church members T have left the field to ment. Those two enti- increased their giving to their the opposition. We have ties of advertising and local churches even $50 a sat in the stands and entertainment are not year each, designating it for criticized those on the to be blamed. They reducing global child deaths field, or even adopted are doing their jobs. through their own church The blame is at the some of their techniques. channels, the $5 billion feet of church leaders additional needed annually But we have not offered who have left the fi eld could be raised. The cost per an authentic alternative to the opposition. We church member, of course, to living for self. have sat in the stands goes up to about $200 if and criticized those some subset, such as evan- on the fi eld, or even gelical, were to take on the adopted some of their challenge alone. techniques. But we The additional cost for fi elding the additional missionar- have not offered an authentic alternative to living for self. ies for the unengaged, unreached people groups is much less Read what Jesus says. It’s in losing our lives for Jesus’ sake that per church member. We could be changing the world in Jesus’ we will save them (Mark 8:35). name, providing dramatic evidence of God’s presence in the What can your readers do? Act like they believe God. Pastors world through the body of Christ, for the price of a dinner out can stop seeing their congregations and denominations pri- for two people once a year. marily as institutions to be maintained, and instead see them as bases from which to wage the spiritual battle of our times. How can pastors use your data? In your opin- That will take discernment and courage. It will involve coor- ion, how should your data change the way dinating with other Christian traditions. Both Jesus’ prayer for pastors think about the budgeting process, oneness in John 17:20–23 and the parable of weeds in Mat- about teaching stewardship to members of thew 13:24–30 are relevant. Under the banner of Jesus’ name, their congregation, and about helping the pastors and denominational leaders can lead church members poor at home and abroad? to increase giving and then make sure that giving increase is directed to impacting global need. We have to believe God RONSVALLES: For some 40 years, with growing clarity has placed us in this age of affl uence to do greater things than ourselves, we have understood the potential to do a lot of Jesus did (John 14:12–14), and thereby bring glory to the good, and observed that we in the Church are not doing it. Father through Jesus Christ in the power of the Holy Spirit.

78 Enrichment WINTER 2015

Preaching That GROWS THE GIVING in Your Church

By KREGG R. HOOD

Here are seven preaching recommendations that will guide your church to see stewardship as an adventure with God, not a burden to endure or dodge.

REACHING AND

TEACHING o n

ﬁ nancial stewardship is a

key part of church leadership. Each week we

want to see every ﬁ nancial need met, experience

the excitement of growing ministries, and press

forward with a godly vision.

Obviously, this requires a church-wide commitment to generosity. However, all too often, our lofty goals for stewardship are reinterpreted as, “The church is just after my money.” razihusin / iStock Thinkstock Prixel Creative / Lightstock

80 Enrichment WINTER 2015 My fi rst encounter with such negative attitudes happened I said, “Thank you … I think,” and laughed. early in my preaching ministry. I was only a couple of months I had fi nally realized that since giving should feel good — into my fi rst pastorate when one of our wealthiest members “cheerful” — my preaching on giving should feel good, too. told me, “Let me tell you my view about giving to the church. It’s like putting money down a black hole. The more you give, PREACH AN ANNUAL SERIES ON the more they want.” STEWARDSHIP As you can imagine, I felt a bit intimidated by this fl ippant I learned this from John Maxwell, too. He has taught that comment from a man who was also a deacon in our church. preaching a four-week yearly stewardship series was the Thankfully, the Lord helped me get through this exchange most important step he took to grow the giving levels in the and led me on a fascinating journey about stewardship teach- churches he pastored. ing. During the next 10 years, I actually began to enjoy teaching Maxwell always preached his stewardship series in January, on stewardship, giving, tithing, getting out of credit card debt, and I certainly like that time frame. Over the years, however, I and biblical principles of money management. Then, in 1995, have found that it really does not matter when you preach on a Christian publishing company asked me to write a book stewardship as long as you make it a four-week straight preach- on tithing. Candidly, I was thrilled, humbled, and nervous to ing focus and preach with a positive, practical emphasis. I have take on this assignment, but by God’s grace, the project became my fi rst book, Take God at His Word. Over the last 20 years, this little book our positive, and the preaching program gracious attitude that goes with it has helped Ywill go a long way more than 4,000 churches toward disarming develop a positive, practical critics and opening approach to stewardship. up many more people I now have a passion to to letting go of their help preachers enjoy speak- financial fears, trusting on this great biblical ing God, and giving. topic — and get results, too! Allow me to share my favorite recommendations.

PREACH THE POSITIVES seen giving go up signifi cantly during the summer when the John Maxwell is one of my favorite stewardship mentors. motive for the focus was spiritual growth. While attending his stewardship conference, I heard him say, Just pick four weeks in a row to preach on giving from a “You don’t give to get. You give to get to give again.” positive perspective. It is that simple. Your series works best When I heard that, another light came on. God wants to use when the fi rst sermon is on some aspect of how giving is us as channels of blessing! a blessing, how it helps people grow their faith, how they Another time, while preaching an expository series through will learn to see God’s hand in their lives, and so forth. In 2 Corinthians, I came to 2 Corinthians 9:7, and this well-known other words, have some fun with this fi rst sermon. If you are truth hit me in a fresh, new way: “God loves a cheerful giver.” enjoying the topic, most other people will, too. Make giving Here, the word translated “cheerful” in the Greek New Tes- an invitation to blessing (Acts 20:35), and resist the tempta- tament is hilaros, from which we get our English word “hilar- tion to fuss at your listeners. In short, encourage them, and ious.” Imagine that! God loves “hilarious givers.” This truth do not berate them. Your positive, gracious attitude will go energized me. I immersed myself in this entire section of a long way toward disarming critics and opening up many Scripture as if I had never read it before. Even though it was more people to letting go of their fi nancial fears, trusting not my fi rst giving sermon, it was my fi rst giving sermon to God, and giving. generate many genuinely enthusiastic comments afterwards. One of the church elders, who was also a fundraiser for a SHARE YOUR VISION FOR THE Christian ministry, said it was the best sermon on giving he POWER OF TITHING had ever heard. That amazed me. Next, make your second sermon in the series a message on tith- Another person said, “That didn’t even feel like a giving ing. As you preach on tithing, do not scold people for not tithing. sermon!” I know it is tempting to put on the pressure here. Instead, speak

Enrichment WINTER 2015 81 Preaching That Grows the Giving in Your Church (continued from page 81)

from your heart, from Scripture, and from personal experience provides blessing. God provides for our needs according to about why you and your spouse tithe. I cannot recommend this the riches of Christ. He uses the material resources of our strongly enough. world as the delivery system to care for His children. To expe- No one can criticize your testimony. As you speak lovingly rience His abundance, we must fi rst see Him as the Source of about why you are personally committed to tithing on the fi rst- every blessing. fruits of your salary, something very interesting will happen. Once we see God as our Source, we can receive a new defi - You will not only be their preacher, you will also be their exam- nition of the word “rich.” In fact, this understanding liberates ple. People who have always resisted tithing will stretch in their us to see that we may all be “rich” when we refl ect on what faith and their giving, too. Paul wrote to the Christians in Corinth. In 2 Corinthians, Typically, the third sermon should deal with practical issues Paul provides a different picture of what it means to be rich related to giving. You might speak on 1 Corinthians 16:1,2 and (or enriched): “Now he who supplies seed to the sower and the practicalities of the weekly offering, or on the importance bread for food will also supply and increase your store of seed of accomplishing current and new ministry initiatives. You and will enlarge the harvest of your righteousness. You will be might also speak on the unity that comes to a church when enriched in every way so that you can be generous on every everyone gives to do the Lord’s work. Giving is ministry. If you occasion, and through us your generosity will result in thanks- are looking for new ideas, I have sample sermons available at giving to God” (2 Corinthians 9:10,11). kregghood.com/premium-resources. Again, my main advice In God’s kingdom, there is a correlation between true riches is to stay positive, practical, and biblical. and generosity. Most people think they are rich if they make a lot of money. No, being truly rich has nothing to do with INCLUDE OTHER the amount in our checking accounts. We are rich as soon as STEWARDSHIP TOPICS God gives us enough to take care of our needs and have extra When you get to the fourth sermon, here is a great change to share. This insight helps me see how blessed I am when I of pace. Did you know there are only four things you can drive a car, take a hot shower, or eat at a restaurant. I am rich do with money? You can make it, spend it, save it, or give because these are all signs that I have more than I need to it. Amazingly, the Bible addresses all four topics. So consider live on. With this perspective, we always have something to making the fourth sermon in your stewardship series a prac- give back to God by sharing with others through the ministry tical money management message, like budgeting or getting of the local church. This passage also identifi es one of God’s out of credit card debt. When you help people learn biblical many promises: If we give to Him, He will enlarge our fi nan- principles for money management, you not only help them cial capacity to be more generous in the future, too. with a very practical need, you earn the right to talk to them I know another successful Christian businessman who about tithing, too. has counseled scores of couples over the years who were in Another related topic for week four is the stewardship of life. deep fi nancial diffi culty. When they came to him for advice Point out that we are all managing other God-given resources besides money. We should carefully manage time, relationships, and other abilities, skills, and gifts for ministry. Once people see the big picture, it expands the amount of time they willingly give to ministry just as they are learning to increase Ten Action their fi nancial giving. Steps To Increase RaStudio / iStock Thinkstock GOD IS THE Generosity To share or comment SOURCE OF • Preach a series each year on stewardship. Include one positive on this article, go to ALL BLESSINGS ej.ag.org/preaching sermon on tithing. growsgiving Christians must reject the false • Make giving online and by text message convenient. or scan the QR code. conclusion that the source of their income is their bank accounts, • Send contributors a one-page letter each quarter with a year-to- abilities, or intellects. Deuter- date giving statement. (See the related sidebar, “How to Write a onomy 8:17,18 clearly says that Quartely Giving Letter.”) God is the One who gives peo- • Share video testimonies from your congregation about how biblical ple the ability to make wealth. stewardship involves all your resources — not just giving money. This means money, ability, and • Use illustrations on stewardship in all types of sermons. Visit Enrichment intellect are not the sources of • Teach giving in your New Members class. journal on Facebook our income. They are simply the means by which God, the Source,

82 Enrichment WINTER 2015 about solving their money problems, he agreed to help if they would decide to give 10 cents of every dollar they made to the Lord. This person told me that every couple that followed through not only got their ﬁ nancial house in order but they also had the opportunity to do good for God. That’s a tremendous track record! Luke 6:38 says: “Give, and it will be given to you. A good measure, pressed down, shaken together and running over, will be poured into your lap. For with the measure you use, it will be measured to you.” Now I want to say up front that I am opposed to the many extremes in “prosperity teaching.” Nevertheless, the Bible does teach that God rewards our faith (Hebrews 11:5,6). That includes obedient giving. Jesus says to tap into God’s economy. The Lord is a generous provider. Teach people not to be afraid to give. For years I thought it was materialistic to think God would bless me ﬁ nancially when I gave money to do His work. In reality though, the materialistic view is thinking that my own inge- nuity is the only source of my ability to make money. A spiritual person obeys and trusts God to release good blessings and provide all the resources of life. The unspiritual person believes human effort is the source of material wealth.

EMPHASIZE “SOWING AND REAPING” Galatians 6:7 and 2 Corinthians 9:6 allow you to show the cause and effect relationship between what someone gives and what they receive in return. The principle holds true whether you are talking about ﬁ nances, friendship, or faith. If people want God to bless them, they should do something that is a blessing in that area of their need or desire. God

• Schedule special offerings (above the tithe) for events, outreach, benevolence, missions, etc. • Offer regular classes on biblical fi nancial wisdom (especially getting out of credit card debt). • Develop relationships with people who have signifi cant potential to make giving a major ministry (not as fundraising but “faith raising”). • As appropriate for their faith development, consider a note, lunch, or visit with people who give $1,000 or more for the fi rst time in any given week. Do the same with those who have recently started giving consistently; are among your highest givers; or have made signifi cant changes in their giving. (Increases or decreases may signal important life situations.) Remember, your goal is faith raising, not favoritism. Giving is a ministry. For more ideas, visit kregghood.com/premium-resources/. KREGG R. HOOD, Naperville, Illinois iStock / Thinkstock Enrichment WINTER 2015 83 Preaching That Grows the Giving in Your Church (continued from page 83)

will oversee the experience. It is safe to teach people to be bold this with the entire church: “Don’t pray and see how much in this area of faith because God will watch over the results of God wants you to give. Instead, pray and see how much God our sowing and bring about His will. He does not guarantee wants to give through you. That number will be the amount this principle to create selﬁ shness but to create faith and part- you should commit to give.” nership with His purposes. That deﬁ nitely stretched some people, but it was the good kind of stretching. When we challenge people in a healthy way BE PATIENT: GROWING FAITH to trust God, we can help them discover some of the best spir- TAKES TIME itual feelings they can imagine. One of my preacher friends who grew up on a farm gave me God wants every one of our uses of money to lead us to trust this little three-point outline: (1) You reap what you sow; (2) Him. Let Him use you to encourage generous giving, smart you reap more than you sow; and (3) you reap after you sow. spending, and wise investing. Help people escape from the When we see this Scripture as insight into the ways God works, bondage of credit card debt, too. Most of all, guide them to we know giving is not an expense — it’s an opportunity! see stewardship as an adventure with Him, not a burden to Another time, during a capital stewardship campaign in endure or dodge. As we help people grow in all areas of their which our church was trying to raise several million dollars for stewardship, we will help them grow in their faith. God will a building expansion, one of our truly generous givers shared use this kind of faith to change the world!

How to Write a Quarterly Giving Letter

KREGG R. HOOD, pastor of community Mailing a quarterly giving letter to your regular contributors is life, Calvary Church, Naperville, Illinois a great way to encourage people to grow in generosity. When you write, remember this phrase: “TIE” a person’s giving to ministry. ©2014 Jonny Hawkins ©2014 Jonny HANK them for being faithful in generosity. Highlight the link T between faith and giving. Reference a particular Scripture, and connect it to a recent setting in the church or a particular time of the year. NFORM them about ways the church is serving, ministering, and Ireaching people. Millennials especially appreciate this because it helps them see how giving impacts speciﬁ c needs that are biblical and personally meaningful. NCOURAGE them to stretch in giving and in all other areas of

E their walk with God. Many churches also mail two more letters. One, sent around the ﬁ rst of December, encourages year-end giving by December 31. The other, mailed around the third week of January, includes a giving statement conﬁ rming the total amount given in the previous year. Done well, these encouraging letters also serve as gentle reminders to help people stay on track with tithing and other giving decisions the Lord might have put on their hearts earlier in the year. KREGG R. HOOD, Naperville, Illinois “Speaking of the armpit of the body of Christ — hi, Albert.”

84 Enrichment WINTER 2015

Budgeting Beyond the Basics: MANAGING YOUR

CHURCH’S MONEY

BByy DOUG CLAY

NEW PASTOR ARRIVES, and the church is excited! The church had gone through a very difﬁ cult experience in losing their previous pastor. Emotions were raw; there was still much pain and division, but the church was now hopeful and enjoyed the possibility of focusing on the future rather than dealing with the issues of the past.

The new pastor was excited about his new assignment. He knew the turmoil that the church had recently gone through, but he felt in his spirit that God had called him to help bring health and healing to this church.

86 Enrichment WINTER 2015 Have you ever experienced that same fear? Let me assure you, whatever size church you lead, you can manage your fi nances effectively without sacrifi cing your Whatever size church vision and mission. Managing your budget is one of the most effective ways of aligning the fi nances with the vision. you lead, you can When it comes to church fi nances, most people are con- manage its finances cerned about the same things. Board members, employees, ministry leaders, and attendees ask the same question that refl ects effectively without the same concern: What is the state of the church’s fi nances? sacrificing your ASSESSING THE CONDITION vision and mission OF YOUR FINANCES Road signs play a vital role on a road trip. Some road signs by following these convey rules and boundaries for safe driving, like speed limits proven principles. and passing zones. Other signs convey warnings and cautions that alert drivers to dangerous situations, such as a dangerous curve ahead, a slippery roadway, or steep slopes. These road signs are like fl ashing beacons that catch a driver’s attention and call for immediate action. As leaders who oversee and manage church fi nances, there are road signs along the route of ministry that convey helpful information about the health of your fi nances. These seven questions can quickly give you a clearer picture of the state of your church’s fi nances: 1. How much did we start with? 2. How much did we receive? 3. What was its intended purpose? 4. How did we spend it? 5. Where did it go? 6. How much do we have left? 7. How are we doing? It’s important for you to be able to answer these questions correctly. Not only will you be able to communicate the status of your fi nances, but you’ll also have a clear understanding of where you’ve been and where you’re going. What are your road signs communicating? Destination ahead? Slippery slope? Uphill climb? Slow down? Exit here?

THE NUMBER 1 RULE As we wind down 2014, many churches will begin reviewing their current year activity and planning for next year. It can be However, what he did not realize was just how frail the a complex and time-consuming exercise for any size church. fi nancial situation had become. The search committee did But the principles and concepts for creating an effective budget mention this briefl y in the interview. Yet he didn’t fully under- transcend size or revenue levels. stand the gravity of the situation until he had to hold payroll When it comes to managing the current budget or projecting checks over the weekend, waiting to deposit the next offering. next year’s budget, there is a great rule to remember: Don’t let He quickly saw the need for a system upgrade for managing your outgo exceed your income. If you do, your upkeep will be and deploying the fi nances. your downfall! I was that pastor. And I was quickly educated in “beyond the It’s a simple rule, yet some people have diffi culty following it. basics of budgeting” during my very fi rst payroll cycle! Leaders in the church are often tempted to spend it now and pay My initial concern was how in the world I would ever for it later. There can be a mindset that says, “We can pass the achieve the vision and mission God had put in my heart for offering plate next Sunday to make up for the shortfall!” How- this church if we didn’t have enough money. ever, whenever a ministry starts committing to expenses before

Enrichment WINTER 2015 87 Budgeting Beyond the Basics: Managing Your Church’s Money (continued from page 87)

they have cash in hand, they begin traveling down a road that is • Require justifi cation for large expenses, and work hard both risky and dangerous. It is critical to reduce this risk! to minimize “guestimates” or “padding.” Over the years I’ve watched many ministries (and some • Include discretionary, or “wish-list,” expenses, but clearly friends) get into fi nancial trouble because their outgo exceeded identify them in the budget as items that require suffi - their income. Every failure is a constant reminder of how cient revenues for approval. important it is to follow this rule and reduce this risk. • For a sample church budget template, go It was my practice both as a pastor and district superinten- to ej.ag.org/churchbudgettemplate or dent to build budget management into the performance eval- scan the QR code. uation of staff members who had direct oversight and management of ministry funds. I based 25 percent of their performance evaluation on how well they managed their respective budgets. As you can imagine, there was good buy-in and a sense of ownership when it came to budget adherence. Good to HOW TO CRAFT THE BUDGET Great: One important tool that will help your ministry manage Managing fi nances effectively is a budget. A budget is simply a roadmap Church that helps you get from point A to point B. It explains how your Finances ministry receives and uses funds. The budget quantifi es your ministry’s goals and objectives. It Church leaders face decisions every day that affect the is a prioritized refl ection of your ministry’s vision and mission. health of their churches. Decisions related to fi nancial operations As you know, a bank statement reveals one’s priorities. Where can have a lasting impact on all aspects of ministry. you spend your money is a refl ection of what is important to Making the right choices, adopting proper procedures, and imple- you. The church budget works the same way. An effective bud- menting adequate fi nancial controls will go a long way toward get follows your ministry’s priorities. It refl ects the goals and objectives that your leadership has for the upcoming year. ensuring a healthy church. Review, and consider eliminating from the budget, every pro- Unfortunately, some well-meaning leaders make decisions that gram, line item, or expense that doesn’t further those goals and negatively impact the church’s fi nancial success and leave the objectives. Carefully scrutinize every line item in the budget, and ministry vulnerable to waste, fraud, and abuse. Don’t let these seven keep your ministry on track as it advances toward point B. fi nancial mistakes sideline your Kingdom mission. The time and effort you invest in the creation of the budget will directly impact the success of your budget. Allowing one person to have complete control Let me share a few more points for you to consider as you of the fi nances. Better practice: Segregate key fi nan- craft your budget: cial duties. This simply means that no one person has • Include the right people in the process. Certainly, the pastor, custody of assets or the ability to authorize and record transactions. who is the primary vision caster, needs to be present. In addi- It is the most important way an organization can protect itself from tion, I suggest involving personnel who will be responsible misuse or abuse of funds. to manage the budget. These persons may include church board representatives, a treasurer, the bookkeeper, etc. Letting the bookkeeper count the offer- • When budgeting revenue, use ing and make the deposit. Better practice: past history as your guide, and At a minimum, two people should receive, count, To share or comment be conservative when projecting and record donations. Deposits should be reconciled to contribu- on this article, go to ej.ag.org/budgeting increases. Don’t increase revenue tion records for accountability, and someone who doesn’t make the basics estimates just to balance the or scan the QR code. deposits should review the bank accounts. budget. • When budgeting program and Signing checks without looking at (or ministry expenses, evaluate the requiring) support. Better practice: Properly usefulness of these expenses in support all checks with an invoice or approved light of the vision and mission. purchase request. Someone other than the preparer should review • When budgeting operational and sign checks. Never sign blank checks. Visit Enrichment expenses, review past history, and journal on Facebook expect some increases due to infl ation, rising supplier costs, etc.

88 Enrichment WINTER 2015 • Read the article “Navigating the Church the budget to make sure fi nances are in alignment with their Budget” at blog.agfinancial.org/bid/ budgeted purpose. 94784/Navigating-the-Church-Budget You will need to review the roadmap often and look for road or scan the QR code. signs that require your attention. Some road signs will confi rm you are on the right track, while others alert you to proceed HOW TO MANAGE THE BUDGET cautiously. Some may warn you to change course if you want to Once the budget is completed, the work has only begun. For the reach your intended destination by the end of the year. next 12 months, leadership will want to monitor and manage Some churches have their leadership meet monthly to review fi nancial activity. Others may meet less often. At Toledo Calvary, I met with my budget management team every month to review the budget. This was a small subgroup from our governance board that carefully reviewed the budget performance and served with me to make any necessary changes if we were Allowing employees to use credit cards trending differently than planned. without limits. Better practice: Limit Whatever the frequency, managing the budget will include access to credit cards and establish purchase comparing actual activity to expected activity. Without this scrutiny, your ministry will be captive to your current cash limits. Support and document the business purpose of each trans- fl ow. Instead of knowing where you are and where you are action. As with any other purchase, follow approval guidelines. going, your business decisions will be based on how much Failing to create a budget and monitor cash came in the offering this week. its execution. Better practice: Create a Here are some essential tools you’ll need to manage your fi nancial budget at the beginning of the year fi nances effectively: • Maintain a record of all fi nancial transactions. that includes estimates of revenue and expense for all operations • Prepare monthly reports for review and analysis. and ministries of the church. Monitor the budget during the year • Establish performance measures to identify what success as a fi nancial tool to help manage expenses. looks like. Failing to prepare and review monthly • Analyze trends and make course corrections as needed. fi nancial reports. Better practice: Create Build into the budget review process some performance fi nancial reports each month showing the measures. Financial reports should include columns for actual and budget. The difference between these two columns refl ects income and expense activity for the month and current year. This whether you are meeting the budget, exceeding the budget, provides the board with complete and timely fi nancial information. or falling short of the budget. These variances are your pri- Ignoring the power of an audit. Better mary performance measures. If revenue isn’t meeting expecta- practice: Have an independent audit performed tions at the 3-month and 6-month mark, consider changes in to scrutinize your fi nancial processes. Enlist a team spending. If expenses for a particular program are exceeding expectations, leadership may need to adjust other ministry of business people from your congregation to review your pro- programs while evaluating the situation. cesses, or hire a local CPA fi rm. Certainly, you should utilize nonfi nancial performance Financial controls, or internal controls, are tools that increase measures as well to measure effectiveness. A few examples accountability, transparency, and integrity of fi nancial operations. could include attendance, salvations, Holy Spirit baptisms, These controls are the tools that promote good stewardship. water baptisms, percentage of members involved in min- For an in-depth assessment of your fi nancial processes, visit istry, etc. ej.ag.org/fi nancialcontrolsassessment, or scan the QR code. HOW TO CONTROL THE BUDGET This 10-minute assessment tool will review If you think of a budget as a three-legged stool, the activities your fi nancial processes and determine the of crafting the budget and managing the budget are two of the strength of your controls. After completing the legs. Controlling the budget is the third activity that brings assessment, you will receive a list of resources support and stability to the budget process. to help improve your processes. What use is a budget without boundaries or controls to ROLLIE DIMOS, Springfi eld, Missouri ensure people follow it? (Go ahead and reread the previous sentence.) It’s one thing to have a budget; it’s another thing to effectively control the budget. Let me offer four suggestions that will help you control your

Enrichment WINTER 2015 89 Budgeting Beyond the Basics: Managing Your Church’s Money (continued from page 89)

To Audit fi nancial plan, especially if many people are involved in exe- Or Not To cuting the budget. Audit ... 1. Hold respective leaders accountable for the fi nancial That’s activities they control and manage. The 2. Require appropriate review and approval before Question spending funds. Every transaction should have at least two sets of eyes on it for proper accountability and One way to assess the transparency. Empower your bookkeeper to push back strength of your fi nancial if any transaction isn’t appropriate, properly approved, processes, procedures, and con- and properly supported. trols is to put them through the 3. Segregate fi nancial duties to minimize risk. No one scrutiny of an audit. There are a person should have full control over church funds. Again, few different types of audits that can assess everything from the best practices would include two sets of eyes on each transaction. Have someone other than the bookkeeper strength of your controls to the reasonableness of your fi nancial reconcile the bank account and sign checks. Segregating statements. duties will increase accountability and can help keep Before you decide on what type of audit you need or who will expenses from getting out of control. perform it, ask yourself these questions: 4. Follow established policies and procedures for every • What type of review does your constitution and bylaws transaction, and minimize exceptions to policy. Cer- require, and how often is this review required? tainly, some exceptions may be necessary in the course of • Who reads your fi nancial statements, and what are their your business, but I encourage you to be very transparent needs? and accountable when exceptions are necessary. • Do you need a review of internal processes to assess com- HOW TO MANAGE RESTRICTED pliance with your policies and procedures? FUNDS • Do you need to evaluate the effectiveness of a specifi c While restricted funds are just a subset of total contributions fi nance function, like payroll or accounts payable? received during the year, I’ve seen restricted funds misman- • Do you need complete fi nancial statements for a bank or aged and even comingled with operating funds, because lead- lending institution? ers failed to effectively craft a budget, manage their budget, • How much funds are available for a review or audit? and control their budget. Your specifi c needs dictate the type of audit required. Always use restricted funds, or designated funds, for their intended purposes. This is a fi duciary responsibility and a legal An independent public accounting fi rm performs a fi nancial responsibility for church leaders. It also builds trust between statement audit. The public accounting fi rm will ensure your orga- you and your donors. nization’s fi nancial statements comply with generally accepted If necessary, segregate restricted funds into separate bank accounting principles (GAAP), and a certifi ed public accountant accounts to protect those funds. Be accountable for how those (CPA) will express an opinion on whether those fi nancial state- funds are spent by tracking activity and providing summary ments are relevant, complete, and fairly presented. reports. It is especially important to pay special attention to A fi nancial statement audit brings your church into alignment any special donor restrictions. with generally accepted accounting principles. This means your RESERVES church must comply with many of the rules and requirements Here’s a great proverb to remember: “The wise have wealth enacted to protect shareholders. and luxury, but fools spend whatever they get” (Proverbs However, qualifi ed people within your church can perform 21:20, NLT).1 audits that focus on internal controls, operational effectiveness I believe saving funds for future expenses or projects is a and effi ciency, and ways to reduce risk. Certainly, a local CPA mark of good stewardship. I also believe it is necessary to profi rm can provide this same type of review, but an internal review tect against normal fl uctuations in giving. performed by volunteers in the church can save costs. These vol- Best practices recommend between three and six months unteers should include qualifi ed businesspeople who are knowl- of reserves to cover operating expenses in case of major dis- ruptions in economy, natural disasters, or other catastrophic edgeable about corporate governance, accounting practices, and events. Additional reserves may be needed if you plan risk management. any capital improvements or major equipment repairs or ROLLIE DIMOS, Springfi eld, Missouri replacements.

90 Enrichment WINTER 2015 I’ve seen too many church facilities fall into disrepair “Know where your money is going, watch your spending, and because there simply were not enough funds on hand to manage your budget!” perform basic maintenance and upkeep. Don’t let this be a As you implement these principles, I believe you’ll create an neglected line item on your budget. effective budget that will help your ministry manage spend- Creating a budget line for reserves will position your orga- ing, measure ﬁ nancial performance, and ultimately fulﬁ ll your nization for future ministry opportunities and help guarantee ministry goals. success when launched.

CONCLUSION For church fi nance and adminis- King Solomon knew the importance of budgeting. His sage tration resources, visit ej.ag.org/ advice included: “Know the state of your fl ocks, and put your churchfi nanceresources or scan the heart into caring for your herds, for riches don’t last forever, QR code. and the crown might not be passed to the next generation” (Proverbs 27:23,24, NLT). When Solomon wrote this, most people had their assets tied up in fl ocks, sheep, cattle, and goats. I think if Solomon wrote this verse in the cultural context of today, he would say,

DOUG CLAY, general treasurer for The General Council of the Assemblies of The God, Springﬁ eld, Missouri. Interactive

Guide to NOTE Church 1. Scripture quotations marked (NLT) are taken from the Holy Bible, New Living Trans- Finance lation, copyright © 1996. Used by permission of Tyndale House Publishers, Inc., Wheaton, Illinois 60189. All rights reserved. While church leaders are busy doing ministry, they often overlook fi nancial best practices. However, churches with a strong fi nan- © 2014 Jonny Hawkins © 2014 Jonny cial foundation are better equipped to fulfi ll their purpose: ministry. Enabling churches to build a strong fi nancial foundation and equipping them for future challenges were the primary drivers for creating The Interactive Guide to Church Finance. This extensive eBook addresses common church fi nance topics, such as budgeting and accounting best practices, insurance basics, church policy making, ministry fi nancing, fund raising, and building projects. The eBook also contains a comprehensive list of additional resources, including videos, templates, and articles. This material enables pastors to dig deeper into their specifi c areas of interest. “We are passionate about resourcing churches with fi nancial tools that will help their ministry thrive,” says Andy Whaley, senior vice president of marketing and strategic partnerships. “This eBook provides a compilation of fi nancial best practices that pastors can use to establish a strong fi nancial foundation for their ministry.” For more information or to download this free resource, visit agfi nancial.org/ebook or scan the QR code. “We fi nd that for our choir music, the bigger the hair, the better the sound is absorbed.”

Enrichment WINTER 2015 91 KINGDOM BUILDERS: An Over-and-Above Giving Strategy BByy ROB KETTERLING

How do we HE ODDS ARE ALREADY lead people AGAINST US. With 80 percent on the journey of the U.S. population giving less to becoming generous, than 2 percent to charity, giving and generosity aren’t over-and- deeply embedded in our national culture.1 above givers? The situation in the Church isn’t much better. According to a 2008 Barna Group report, only 5 percent of U.S. church members tithe.2 For the majority of Christians currently giving little or nothing, 10 percent seems like a big commitment. Adding to the difﬁ culty,

92 Enrichment WINTER 2015 Olag Kalina / Bruce McKinney / iStock Thinkstock Olag Kalina / Bruce

trends show the next generation doesn’t have strong loyalties To show the under 35 generation that tithing is biblical, and to institutions. Younger people give on emotion and feeling, not just part of the Law, we investigated what the Bible says. not discipline and loyalty. The Scriptures that show tithing predates the Law opened the So, how do we lead people on the journey to becoming eyes of many of our younger attenders. In Genesis 14:18–20, generous, over-and-above givers? The challenge is teaching Abraham gave a tenth to show that God was his source and churchgoers that 10 percent is really a starting point, not the that all his success was due to God’s blessing. At the end of end game. his victory — his “big business deal” — Abraham could have thought, I did this. I’m really great. Instead, he gave back to IT ALL STARTS WITH TITHING God in humility, with an attitude that said, “God, You did In our church, we ask people to be biblical tithers, and we this. You’re really great.” Abraham tithed out of love for God don’t apologize for it. It is something I had to settle early in and a desire to acknowledge Him as his source. Jacob followed ministry. It’s clear that if someone is to be an over-and-above Abraham’s example. In Genesis 28:22, Jacob declared God as giver, they have to be over and above something, and that his Lord and began to tithe. something is the tithe. Tithing, then, predates the Law, and it is a matter of the

Enrichment WINTER 2015 93 Kingdom Builders: An Over-and-Above Giving Strategy (continued from page 93)

heart. Grace giving in the New Testament is a type of giving giving. Financial planning companies are dedicated to help- that is above the tithe. This teaching strongly impacted the ing people maximize their resources. The Bible addresses this under 35 crowd. When they were convinced that tithing pre- topic as well. “Each of you should give what you have decided dates the Law and is biblical, they were on their way to becom- in your heart to give, not reluctantly or under compulsion, for ing over-and-above, generous givers. God loves a cheerful giver” (2 Corinthians 9:7). Deciding ahead of time what you want to give serves as a commitment to God. It is a pledge dedi- edicating a cating you to this purpose plan to God and showing that you are D engages Him serious enough to write it on an entirely down. I remember early different level. in my ministry when my When we start wife and I fi rst decided to with a plan, give over and above our tithe. We wrote it down God moves to as part of our budget. (I blow past our like to think this was all expectations. because we wanted to stick to the plan, but I’m sure it had something to do with my wife being a With so many churches struggling to lead people to be tithers, chartered fi nancial analyst as well.) We started with a commit- asking for over-and-above giving brings your church into unique ment of $50 a month. For some perspective, our car payment territory. New Testament giving goes above the Law or anything at the time was $150 a month. That may not seem like much, pre-Law. Grace giving goes even further. Grace giving goes over but for us it was the start of something much bigger. This was and above — helping the church build the kingdom of God. our start to a lifestyle of giving. It was faith-stretching, but we Once people understand tithing, we ask them to become were committed. Kingdom Builders. We use this term to help people under- Dedicating a plan to God engages Him on an entirely differ- stand a simple, but powerful point: While we’re here on Earth, ent level. Proverbs 16:3 says, “Commit whatever you do to the we’re here to build the kingdom of God. With over-and-above Lord, and he will establish your plans.” When we start with a giving, we can accomplish that mission much faster. plan, God moves to blow past our expectations. Every year we have a fi nancial goal we would like to receive from the congregation that is over and above the tithe. The GET A VISION plan is laid out and the projects lined up so the congregation Starting with a plan is a simple step toward creating a lasting can see how the funds will be used. I share that we have eight, obedience in giving. To test and stretch our faith, however, we 10, or 15 projects lined up, and if they give toward Kingdom should cast a vision for our giving. building, it’s like giving to a heavenly mutual fund. This seems The vision number or dollar amount is our ordinary giving to connect with the next genera- partnered with God’s extraordinary generosity. It’s a way to tion of givers. I share the vision catch God’s attention with a faithful commitment. I often chal- To share or comment and ask people to pray about lenge our congregation to think of a vision number that excites on this article, go to ej.ag.org/kingdom how much they want to give. them and write it down. Casting vision can be intimidating, so builders Kingdom Builders view money as we ask everyone to pray about the number or amount and seek or scan the QR code. a means to advancing the king- God’s response. For married couples, this may mean praying dom of God. Giving over and separately and then coming together to compare notes. God above is successful when people often speaks the same amount to both individuals. (If not, we have a plan, vision, and dream. joke that the bigger amount must be God.)

HAVE A PLAN GIVE FROM A DREAM Visit Enrichment Purposeful planning creates an Plans lay the groundwork, vision builds the house, and journal on Facebook atmosphere of accountability; it dreams create the legacy. I remember wondering what our life is the foundation for a lifestyle of could look like if giving was our biggest expense. What could

94 Enrichment WINTER 2015 our giving be without a mortgage? What if we could give away FINISH STRONG 90 percent and live on 10 percent? Creating a dream helps us Regardless of age, cause, or source, we want people to give fol- steward our plan and vision. It keeps us in a forward-thinking lowing a model that is built on a plan, a vision, and a dream mode. I remember starting River Valley Church and praying, for over-and-above giving. This kind of model sets people up “God, could someone someday give a gift of $5,000?” for a lifestyle of long-term, healthy giving. Sure enough, He answered the prayer. Then I added a zero Celebrate your goals along the way, and don’t be afraid to and repeated the same prayer. He answered again. I added cast a large vision. I would rather depend on God for some- another zero, and again God answered my prayer. Each time thing incredible than make something mediocre happen in my faith was stretched. Each time I desired a bigger dream. my own strength. And each time, my expectations of God were shattered. By the Let’s get out there and use what God has blessed us with to way, I’ve added one more zero, and I’m praying in faith. reach more people. People tend to distrust ambiguity. The more unclear things are, the greater chance people won’t join in. This is especially true where money is concerned. People believe in giving, but they are skeptical about where their money goes. We’ve made it clear in our church that the tithe covers the local church, and offerings further the global church. Regardless, people deserve to know what happens after their envelope is dropped in the offering. ROB KETTERLING, founder and lead It is also important to show the journey and the fi nal destina- pastor, River Valley Church, a multisite church in Minnesota’s Twin Cities South tion of every dollar spent. I think there’s wisdom and account- Metro area. ability in transparency, especially when it comes to the church and how money is spent. Our annual church report fully dis- closes how much we gather and how much we give. We’re not NOTES 1. Arthur C. Brooks: Who Really Cares: The Surprising Truth About Compassionate afraid to announce not only where we sent the money (organi- Conservatism (New York: Basic Books, 2006) zations, missions, etc.) but also how much we sent. 2. https://www.barna.org/barna-update/congregations/41-new-study-shows-trends- Transparency promotes trust, confi dence, generosity, and a in-tithing-and-donating#.U4ZFhfl dWSo stronger passion for giving. If we can break down the walls of distrust, we can strengthen the walls of the storehouse. It is far better to build on transparency and accountability over ambi- ©2014 P. F. Gray guity and speculation. This builds trust across all generations.

THE NEXT GENERATION People under 25 are the least likely to give, according to the 2008 Barna study. I have a son in college and understand how his giving anything can sometimes seem impossible. At his age, ordering pizza seems like a luxury. But gaining dominion over consumerism is easier than it seems. People naturally make comparisons when talking about money. When we set a Kingdom Builders goal that seems astronomical to college students, it’s easy for them to feel lost, overwhelmed, and meaningless. Yet, Jesus isn’t concerned about the amount. He considers the heart and the sacriﬁ ce. We see this with the widow with her two coins (Mark 12:41–44) and Mary with the expensive perfume (John 12:1–7). I encourage the younger generation to give in the same way I advise others: Have a plan, write down the vision, and hold on to the dream. But the key difference is asking them to create a vision that is tied to a percentage. Could you give away 1 percent, 5 percent, or 15 percent of your paycheck? Even if you’re “Pastor, I am feeling convicted about my gossiping making $100 a week, percentage giving establishes the key prin- — and I am going to stop as soon as people quit ciples of giving. It is much easier to learn to tithe on $100 a feeding me such yummy material!” week now versus learning to tithe on $100,000 in adulthood.

Enrichment WINTER 2015 95 When Helping HURTS BByy STEVE CORBETT aandnd BRIAN FIKKERT wwithith KATIE CASSELBERRY

To be truly effective, we need to move past treating the symptoms of poverty — a lack of material things — and correctly diagnose its deeper causes.

OPE COMMUNITY CHURCH, a predominantly middle-class

congregation, is centrally located in the downtown area of a U.S. city.

Being in the Christmas spirit, Hope decided to reach out to the residents

of a nearby housing project that was characterized by extensive poverty. Church members bought Christmas presents for the children and went door-to-door singing Christmas carols and delivering wrapped toys to the boys and girls in each apartment. Although it was awkward at fi rst, the big smiles on the children’s faces and the warm reception of the mothers moved and encouraged the church volunteers. In fact, the congregation felt so good about the joy they had brought that they decided to expand their ministry, delivering baskets of candy at Easter and turkeys at Thanksgiving. After several years, Hope’s pastor noticed that he was struggling to fi nd maurusone / iStock Thinkstock maurusone volunteers to deliver the gifts to the housing project. At a congregational meeting, he asked the members why their enthusiasm was waning. One member spoke up: “Pastor, we are tired of this ministry. We have been bringing them things for several years, but their situation never improves. They just sit there in the same situation year in and year out. Have you ever noticed that there are few men in the apartments when we deliver the toys? Many residents are unwed mothers who just keep having babies out of wedlock.” Churches all across the U.S. share elements of Hope’s story. They want to help people who are poor, but they are not sure that their efforts are making a difference. And sometimes frustration sets in, as it did with he ways that Hope Community Church. we speak and Churches want to know: What lasting impact is our church having in our community? How can we be good stewards of our resources and foster act toward the T lasting transformation in our communities? materially poor Unfortunately, good intentions aren’t enough. As we will see, it is often confirm actually possible to harm the poor in our attempts to help them. The fi rst what they are step in moving forward is recognizing that poverty — and thus poverty already feeling: alleviation — is more complicated than we might think. I am inferior; I can’t do it; I WHAT IS POVERTY? need somebody Imagine that you went to the doctor with chronic headaches, and the doc- to save me. tor simply gave you medicine to stop the pain. If you had a brain tumor, this approach would do serious harm to you, for it would deaden your pain while your tumor grew bigger and bigger. The same is true when

96 Enrichment WINTER 2015 Enrichment WINTER 2015 97 When Helping Hurts (continued from page 96)

we work with people who are poor. If we treat only symptoms, get more arrogant: I knew they didn’t have my work ethic and we can actually mask the underlying problems, thereby hurting initiative. Why don’t they do something to improve their lives? poor people in the very process of trying to help them. Good Their shame deepens, and our pride grows. intentions are not enough. Let’s go back to Hope’s story. There was a reason few men And therein lies the problem in many of our attempts to help were in the apartments when the church members delivered poor people. Most of us defi ne poverty as a lack of material the toys. Often, when the fathers of the children heard the things such as money, food, and shelter. As a result, we try to Christmas carols outside their front doors and saw the pres- solve the problem by giving things to the poor, whether in the ents for their kids through the peepholes, they were embar- form of backpacks full of school supplies, turkeys and toys at rassed and ran out the back doors of their apartments. For a Christmas, or repainted houses every summer. Although these host of reasons, low-income males sometimes struggle to fi nd programs may reduce the pain temporarily, such handouts treat and keep jobs. This often contributes to a deep sense of shame the symptoms of poverty rather than its underlying causes. and inadequacy, both of which make it even more diffi cult to Low-income people describe their poverty in far more psy- apply for jobs. The last thing these fathers needed was a group chological and social terms than we do, often describing it as of middle-class people providing Christmas presents for their a profound sense of shame, inferiority, helplessness, vulner- children, presents that they themselves could not afford to ability, and social isolation. Handouts of material resources buy. In trying to alleviate material poverty, Hope increased will not solve these problems. To be truly effective, we need these fathers’ sense of inferiority and shame. to move past treating the symptoms of poverty — a lack of In addition, the members of Hope Community Church material things — and correctly diagnose its deeper causes. From a biblical perspective, poverty is rooted in broken relationships. The Bible teaches that in creation God established four foundational relationships that shape each person: a rela-

tionship with God, with self, with others, and with the rest of / iStock Thinkstock valeriebarry creation. When these relationships are functioning properly, humans experience the fullness of life that God intended. Families are nurturing, work is fulﬁ lling and productive, and people glorify God in all that they do. However, the Fall damaged all four of these relationships for all of us. Hence, we are all “poor” in the sense that none of us are experiencing these relationships as God intended. Those of us who are not materially poor often experience this brokenness in the form of pride, self-centeredness, workaholic tendencies, and a desire to “play god” in everyday life. In contrast, those who are materially poor often experience this brokenness in the form of a paralyzing sense of inferiority, violent conﬂ ict and exploitation, a failure to steward resources, or a sense of spiritual fear or isolation. Thus, all of us, regardless of income level, desperately need the restorative work of Christ in our lives.

HELPING OR Development, AG, HURTING? and West Africa To share or comment Here is the clincher: The way on this article, go to The foundational principles of poverty alleviation described ej.ag.org/helpinghurts the materially nonpoor are bro- or scan the QR code. ken tends to exacerbate the bro- in the accompanying article apply internationally as well. Indeed, it kenness of the materially poor, is possible to use asset-based, participatory development even in and vice versa. The ways that we settings that are very poor materially. speak and act toward the mate- The Chalmers Center is working with Assemblies of God church rially poor often conﬁ rm what leaders in Togo, West Africa, to form savings and credit associations they are already feeling: I am inferior; I can’t do it; I need somebody as a development ministry of local churches. Participants in these Visit Enrichment groups study Scripture, pray together, learn money management journal on Facebook to save me. This attitude makes them more principles, and save and lend their own resources to one another. passive, and, as this happens, we These groups arise from local churches and require no outside money.

98 Enrichment WINTER 2015 hurt themselves. At fi rst, the members developed a subtle reconciling relationships — in both our lives and the lives of sense of pride, thinking their acts of kindness were helping the materially poor. As a result, effective poverty alleviation the project residents. When they then observed the residents’ happens by forming long-term relationships with the materi- failure to improve their own situations, the members’ sense of ally poor, walking alongside them over time as Christ restores superiority was further increased. both of us. This story illustrates the basic formula for causing unin- tended harm in our efforts to help the materially poor: NOT ALL POVERTY IS CREATED EQUAL Material Feelings of Feelings of Harm to Appropriately helping low-income people also requires dis- Definition + Superiority of + Inferiority of = Materially cerning whether the situation calls for relief (short-term hand- of Poverty the Materially the Materially Poor and Rich Poor Materially outs to people in an emergency or crisis situation) or develop- Rich ment (walking with people over time in a way that reconciles their — and our — relationships with God, self, others, and Breaking out of this equation requires us to change the the rest of creation). fi rst two variables: the way we defi ne poverty and our sense of Relief is the appropriate response when people are incapa- pride and superiority. The repentance starts with us. ble of helping themselves, such as after an earthquake, famine, As we move from a material to a relational defi nition of pov- or war. But the vast majority of materially poor people around erty, we begin to see that poverty alleviation is ultimately about the world are not coming out of a crisis. They can contribute to improving their circumstances, making walking alongside them developmentally the proper approach. Because of our tendency to defi ne poverty as a material condition, we often apply relief in contexts that call for development. This is one of the most common and detrimental As a result, they are asset-based, participatory, and sustainable, pro- mistakes churches make in attempting to alleviate poverty, viding an incredible opportunity for local churches to share the gospel whether in their own communities or around the globe on with low-income people and address their physical needs. a short-term missions trip. Handing out shoes and clothing When members describe the impact of these groups, their to people who are not helpless can deepen the very feelings responses refl ect the multifaceted restoration central to develop- of shame that are among the root causes of material pov- ment. Dimbiani, a mother of three, is now fi nancially stable. erty. Doing so undermines their capacity and drive to support themselves and their families through work, fostering a “Before I joined the savings group at our church, I could not mindset of dependency. even afford to buy salt for my soup,” she says. “But after receiving my savings from our group, I bought a goat that gave birth to two ASSETS OR NEEDS? others.” Churches also need to move toward “asset-based” approaches Yentougli, an AG deacon, says: “The training helped me a lot in to poverty alleviation, rather than “needs-based” approaches. my own life to better understand my relationship with God and how An asset-based approach focuses on the God-given gifts, to relate to other people.” resources, and abilities that He has placed in a community. It Samuel, an AG pastor, says these groups foster spiritual, eco- seeks to identify, celebrate, and mobilize those gifts. A needs- based approach focuses on the needs and defi cits in a commu- nomic, and social transformation. nity, seeking to bring outside resources, leadership, and solu- “Members who were not happy to come to church in the past tions to “fi x” the problems. It assumes, “We must build houses because they did not have money for the offering now come,” he and run Vacation Bible Schools in your community because says. “They pay their tithe freely, and their relationships with each we know more than you do. We must bring you agricultural other have improved.” equipment so you can farm more effi ciently.” When we view poverty as a material condition, savings and credit Such an approach often refl ects and feeds sinful pride in our associations seem like a strange approach to alleviating poverty. own hearts and intensifi es the feelings of inferiority that com- After all, Dimbiani, Yentougli, and Samuel never received handouts monly plague low-income people. In short, it again deepens the poverty we are each experiencing. of food, clothing, or money. But when we approach poverty as a Focusing on the assets God has put in a community situation rooted in broken relationships, development approaches frames our interactions with the materially poor in light of like church-centered, gospel-driven savings and credit associations their God-given dignity. It affi rms that they can steward their make all the sense in the world. resources to God’s glory and support themselves, combat- STEVE CORBETT and BRIAN FIKKERT ing their feelings of inferiority. In the process, an asset-based

Enrichment WINTER 2015 99 When Helping Hurts (continued from page 99)

approach fosters an attitude of respect in our hearts for the materially poor to improve their own circumstances. This materially poor, countering our sense of superiority. This includes supporting ministries and churches that are in does not mean we will never bring in outside resources, but those communities and working effectively. we will only do so in a way that complements, rather than • Don’t give low-income people handouts of material undermines, local assets. things unless they just experienced an emergency situa- Further, healthy poverty alleviation efforts are participatory, tion or crisis. asking low-income individuals and communities to defi ne • Don’t do things for the materially poor that they can do their needs and propose solutions. And by asking them to for themselves. Instead, walk with them. initiate and contribute to their own improvement, participa- • Don’t assume that your way of doing things is best, tory approaches give low-income people ownership of their imposing a blueprint approach to poverty alleviation. own change and empowers them to sustain that change in The materially poor know things about their circum- the future. In contrast, “blueprint” approaches tell the mate- stances that you do not. Listen to them. rially poor what to do and how to do it. Such programs treat A growing number of churches like Hope are moving the materially poor as objects, undermining their God-given away from crippling handouts and toward truly restorative dignity as image-bearers entrusted with managing their own approaches. Since the Church is the embodiment of Jesus Christ gifts and resources. — who is restoring all things — we need such a shift to be faithful stewards of the resources God has entrusted to our care. MOVING FORWARD So what does it look like when a church’s ministry initiatives embody these principles? This article is adapted from the book When Help- Let’s go back to Hope. Realizing its approach was nei- ing Hurts: How to Alleviate Poverty Without Hurting ther effective nor sustainable, the church retooled its efforts. the Poor … and Yourself by Steve Corbett and Brian Instead of giving handouts each holiday, Hope opened a thrift Fikkert.2 store where the parents from the housing project could buy donated toys at a low cost. The parents were then able to purchase toys for their children, building dignity in their own eyes and in the eyes of their children. Over time, Hope’s members built relationships with the parents and began to address their deeper issues by offering STEVE CORBETT is the community job preparedness and fi nancial education classes. Participants development specialist for the Chalmers Center at Covenant College, Lookout in these classes studied the Scriptures together, enjoyed fellow- Mountain, Georgia, where he also ship with church members as equals, and learned how better serves as an assistant professor in the to support themselves and their families.1 Department of Economics and Commu- As Hope saw the benefi ts of walking with these parents nity Development. over time, the church leaders began to reevaluate Hope’s international work as well. They realized their short-term missions trips were providing relief-type handouts to people who were not helpless. Hence, Hope changed their trips, focusing on supporting and encouraging partners who could actually engage in the long-term process of asset-based, par- BRIAN FIKKERT is the founder and ticipatory development. president of the Chalmers Center at Covenant College, Lookout Mountain, Georgia, where he also serves as a TAKE-AWAYS professor in the Department of Econom- In light of these principles, here are a few closing thoughts ics and Community Development. about how to serve the materially poor. • Remember that the materially poor are made in the image of God with inherent dignity, and that we all need KATIE CASSELBERRY is communications specialist for the Chalmers the reconciling work of Christ in our lives. Center at Covenant College, Lookout Mountain, Georgia. • Look for opportunities to form relationships with low-income people over time, rather than looking for one-time NOTES 1. Resources and training in these ministries are available at the Chalmers Center, interactions. http://www.chalmers.org . • Recognize, celebrate, and mobilize the gifts God has already 2. Steve Corbett and Brian Fikkert: When Helping Hurts: How to Alleviate Poverty placed in communities and individuals, empowering the Without Hurting the Poor … and Yourself (Chicago: Moody Publishers, 2014).

100 Enrichment WINTER 2015

102 Enrichment WINTER 2015 Thriving Financially: MONEY MISTAKES MINISTERS MAKE and How to Avoid Them BByy KYLE DANA How to manage your money ... and how not to. Here are eight common money mistakes ministers make and how to avoid them.

S A PASTOR, month, or next year. In contrast, long-term thinking starts with the future and works its way back to the present. If you YOU TRY to take are in your 20s or 30s, thinking this way can be a challenge. Answer this: What can I do now to provide for my future self good care of your and my spouse’s future self? Putting aside a little bit early in life goes much further than delaying. church’s fi nances. MMistakeistake NNo.o. 22:: Are you taking the same care with your own? FOCUSING ONLY ON DEBT REDUCTION Financial success has little to do with how much we make Although church culture tends to emphasize debt reduction and everything to do with how much we spend. Ironically, and avoidance, it is only one aspect of good fi nancial man- despite a growing emphasis on wise fi nancial stewardship in agement. The big picture is net worth. Net worth is the sum today’s church culture, it is our pastors who most often fi nd of your total assets minus total debts. You can build net worth themselves lacking suffi cient fi nancial resources to meet their in two ways: reducing your debt, and increasing your assets. needs as they age. When deciding which debts to pay off, consider the amount When it comes to managing money, ministers generally of interest accruing. For example, it’s wise to eliminate do two things well: tithing and giving. But frequently, other high-interest credit card debt. (For additional debt reduction important areas fail to receive proper attention. strategies, see sidebar, “Overcoming Debt.”) However, too I have had the privilege of consulting with ministers on per- many people focus on becoming debt free and forget about sonal fi nancial management for nearly 15 years. In that time, increasing assets. I’ve noticed a pattern of well-intentioned mistakes. Some may One of the best ways to increase assets is by saving. Some surprise you. wrongly feel they can’t effectively save until they’ve eliminated all debt. By waiting, you may lose out on the potential growth MMistakeistake NNo.o. 11:: of your savings. So while you may not be able to eliminate every SHORT-TERM THINKING debt right now, you should start saving now to build net worth. A recent study by the Employee Benefi t Research Institute Paradoxically, certain types of debt can have a strategic found that 36 percent of American workers have less than place in building net worth as long as what you are gaining $1,000 saved for retirement.1 is more than what you are paying off, and you have favorable The most detrimental mistake in fi nancial management is low interest rates locked in. A mortgage is a perfect example, a short-term perspective: thinking about now, next week, next which brings us to the third mistake.

Enrichment WINTER 2015 103 Thriving Financially: Money Mistakes Ministers Make and How to Avoid Them (continued from page 103)

MMistakeistake NNo.o. 33:: worth and saving for the future, but right now I’ve got kids, PAYING OFF THE MORTGAGE bills, and a minister’s salary. How can I make it happen?” TOO SOON I’m glad you asked. After eliminating credit cards, vehicles, and student loans, some believe they should eliminate the mortgage next. A better MMistakeistake NNo.o. 44:: approach is to evaluate the optimal time to reduce a mortgage NO BUDGET in light of building net worth. I have worked with ministers who No personal fi nance article would be complete without men- put all their extra funds toward paying off their mortgage, only tioning budgets. Nine out of 10 people fail to grasp the reason to fi nd themselves using home equity loans and/or reverse mort- for budgeting — to spend modestly enough to have money gages to fi nance their retirement. After the mortgage was paid left over to save. off, they had much less time to accumulate retirement savings Identify your spending by listing every single expense, and were forced to tap into their home equity. It’s fi ne to pay focusing especially on the small ones. I once read a fortune off your mortgage, but not at the expense of building net worth. cookie message that stuck with me. It said, “Beware of little Over the past several years, mortgage rates have dropped, expenses. Small leaks will sink great ships.” making it more favorable to the borrower. These lower rates call for a different perspective than we have traditionally been taught. By making minimum payments on your mortgage, you can have the capability to he most detrimental save more each month, mistake in financial putting you in a better T management is a fi nancial position for short-term perspective: retirement. thinking about now, For example, compare a next week, next month, 30-year mortgage loan at or next year. a 4.5 percent interest rate to a low-risk investment option such as bonds or a fi xed-income fund inside of a retirement plan. After factor- Two bucks here, four bucks there never seems like much, ing in historical earnings and tax deductions, you could expect but it adds up quickly. To identify your small “leaks,” track to make 4.5 percent, or possibly more, from such an invest- every expense for a few weeks. ment. Over 30 years, your investment could yield an amount Once you’ve pinpointed where your money goes, ask: Do I greater than or equal to the amount of total interest you’d have anything left over? Most people fi nd they don’t. At that pay on your mortgage. This example illustrates one way to point, they have two choices. Ask the church board for a raise balance debt repayment with asset building to effectively — an unrealistic option for many — or reduce spending. increase overall net worth. What are the things you need in your life, and what things Keep in mind it is crucial to can you live without? What are things you may be able to To share or comment know how much house you can enjoy in a couple of years but not now? Are you willing to on this article, go to ej.ag.org/ afford. A general rule of thumb make a lifestyle change today to benefi t your family’s future? moneymistakes is to spend no more than 30 per- You can still enjoy life, just in a manner that costs less. or scan the QR code. cent of your total gross monthly Consider shopping for better prices on car and home insur- income on your mortgage pay- ance, as well as services you use frequently. This is where pas- ment, including property tax and tors often have an advantage because they can draw from the insurance. However, I recommend pool of professionals in their churches for advice and options. no more than 25 percent to maxi- In addition, look into refi nancing your mortgage. When the mize monthly cash fl ow for saving. goal is increasing monthly cash fl ow, choose a 30-year term Visit Enrichment At this point, you may be say- rather than a 15-year mortgage. This puts your monthly obli- journal on Facebook ing, “Hold up. It’s all well and gation to the lowest level so you can build up cash and still good to talk about building net pay extra when you desire.

104 Enrichment WINTER 2015 For creative ideas to build savings from limited resources, I WhatW recommend the free eBook 52 Ways to Save, available at blog. AreA agfi nancial.org/52-ways-to-save/. YourY MMistakeistake NNo.o. 55:: FinancialF WRONG PRIORITIES Goals?G Once you’ve reduced spending and freed up cash, the next question is: What should I save for? Most people improperly AGA Financial prioritize their savings because of short-term thinking. (See SSolutions can Mistake No. 1.) I recommend allocating extra cash in the fol- hhelp you reach lowing order for optimal long-term benefi t: tthem Create an emergency fund. The purposes of this fund are reducing your stress and mitigating fi nancial risk. Use this If YYouou WWantant to BBUILD CASH bucket to set aside insurance deductibles, out-of-pocket health Consider opening an AG Loan Fund (AGLF) Investment Certifi cate. or dental expenses, and home and car maintenance. At min- These are fi xed-income investments that offer a competitive rate imum, build up three to six months of income in a savings of return through demand and term certifi cates. What makes AGLF account you can access easily. Don’t worry about earning high different from other options is that money invested also helps build interest on these funds. churches across the country. Create a retirement fund. As of last year, Assemblies of God ministers ages 61 to 70 had an average of just over If You Want to SAVE FOR $90,000 in their 403(b) retirement accounts.2 Assuming an RETIREMENT earning rate of 4 percent, that amount will provide a slim The AG 403(b) Retirement Plan is designed specifi cally for cre- $12,000 a year for just nine years. What’s more, younger min- dentialed ministers and ministry employees of the Assemblies of isters ages 18 to 30 had an average of just under $4,300, put- God. Since 1945, it remains the only retirement program endorsed ting them on the exact same trajectory to be where their older by The General Council of the Assemblies of God. In addition, you peers are now, unless they begin saving more. No matter your and your spouse can each contribute to an individual retirement age, I encourage contributing the maximum amount allowed account (IRA). IRAs are an effective way to save for retirement with by law to your retirement account each year. However, even if you’re not able to do that, the fi rst savings you have after options that meet your personal tax needs. building an emergency fund should go toward retirement. If You Want to SAVE FOR Create an opportunity fund. Common advice is to tithe KIDS’ COLLEGE 10 percent, save 10 percent, and live on 80 percent. Don’t let Your state’s 529 plan isn’t the only option you have. The Coverdell these ratios limit you. At a certain point, if you keep building Education Savings Account (ESA) is another type of fund that is up cash, it transforms from an emergency fund to an opportunity fund. Maybe you’d like to purchase a rental home, com- growing in popularity. These are among the benefi ts: plete a home renovation, or take a short-term missions trip. By • Contributions are not tax-deductible but do grow tax-free. making saving more important than spending, you’ll be able • Withdrawals may be tax-free for qualifi ed expenses. to take advantage of such opportunities. • The establishment of an ESA is not restricted to family How much do I need to have for emergencies? What is my members. current net worth? How much will I need to save for retire- • Coverdell ESAs can be used in conjunction with 529 plans. ment? For answers to these questions and others, check out • The benefi ciary has until age 30 to use the funds. the free fi nancial calculators at agfi nancial.org/calculators/. • Qualifi ed expenses include elementary and secondary MMistakeistake NNo.o. 66:: school expenses (K through 12), which means children can SAVING FOR KIDS’ COLLEGE benefi t now. As parents, we want to provide for our children and set them In addition, although known primarily as a retirement sav- up for success. Although well intentioned, one of the most ings vehicle, a Roth IRA can be a fantastic education savings common mistakes parents make is saving for their kids’ edu- alternative. cation rather than their own retirement. Truly, the best fi nan- To speak with an investment or retirement planning consultant cial blessing you can give your children is a secure future for about the best ways to reach your fi nancial goals, call 866-621- you and your spouse. I’ve never spoken with a minister who 1787, or visit agfi nancial.org. intends to rely on his or her children for fi nancial support in their senior years. Yet I have seen many who must. KYLE DANA, Springfi eld, Missouri

Enrichment WINTER 2015 105 Thriving Financially: Money Mistakes Ministers Make and How to Avoid Them (continued from page 105)

BrianAJackson / iStock / Thinkstock The only point at which I suggest saving for kids’ education — or putting extra toward a mortgage, for that matter — is when a family is fi rst doing two things: maintaining a healthy cash reserve, and maxing out annual contributions to retirement accounts. You may ask, “What am I supposed to do — stand by and watch my child sink beneath a wave of student loan debt?” If you save properly for yourself and your spouse, especially early in life, you can be in a position to more effectively help your children when they reach college age while teaching them about money at the same time. Here is one idea: Rather than simply paying for their schooling, have them apply for scholarships, grants, and student loans. Keep in mind that many loans are interest-free while they’re in school. Continue to save during that time, investing the money so it can earn interest during those years. Then, upon graduation, offer to pay part or all of their debt as a loan to them. This lets them learn the discipline of paying a debt while allowing you to control the terms for their benefi t. Give them as long as you want to repay the loan, at the interest rate you set. As time Overcoming Debt goes on, you can forgive some or all of the remaining debt, as a gift to your child, up to the maximum annual gift amount While it’s not necessary to be 100 percent debt free allowed by law. Related to this topic is the importance of training our chil- before you begin saving for the future, many families struggle with dren to value saving over spending from an early age. It sets debilitating debt that makes it impossible to save anything. What them up for fi nancial success as adults. Have your kids save should they do? The following approaches have helped many. portions of their allowance and money they receive from rel- Make a Snowball atives. When they wish to buy something, consider making Popularized by Author Dave Ramsey, the “debt snowball” approach them wait several weeks before they purchase the desired item. Intentionally delaying gratifi cation is an effective way to leverages emotional gratifi cation by having you tackle the smallest help kids learn the difference between needs and wants and debt fi rst, paying the minimum on all other debts until that one develop long-term thinking. In addition, as it is age-appro- is completely paid off. At that point, you can take the money you priate, involve kids in family fi nancial discussions. Explain to were paying on the smallest debt and begin applying it toward the them how and why you tithe, save, and budget. next largest debt until it is paid off as well. By repeating this pattern with each consecutively larger debt, MMistakeistake NNo.o. 77:: you can reduce overall debt load in a relatively short time. NO TAX KNOWLEDGE Every minister should know how to fi ll out a tax return, even if Track Progress an accountant does it for you. Ask questions and let an expert The most important aspect of successful debt reduction is making explain the process to you. Understand the system, your tax a plan you can follow over the long haul. One way to stay moti- rate, and deductions for which you qualify. vated is by tracking your progress. Take advantage of online tools, Stay informed of changes in tax laws that affect you. One or try a money management app. Among the popular free ones are recent example involves the Minister’s Housing Allowance Mint, Manilla, MoneyWise, Check, and LevelMoney. a federal court struck down last year as an unconstitutional preference for religion. This ruling affected the states of Wis- KYLE DANA, Springfi eld, Missouri consin, Illinois, and Indiana and has been appealed. You can follow this case, stay informed of other ministry-related tax changes, and obtain the Ministers Tax Guide, prepared annually by Richard R. Hammar, at agfi nancial.org.

106 Enrichment WINTER 2015 aradoxically, certain types of debt can have a strategic place P in building net worth as long as what you are gaining is more than what you are paying off.

Because tax deductions can fl uctuate, they should not infl u- ence purchasing decisions. It is safest to view money received from deductions or credits as a bonus to help build your cash bucket. MMistakeistake NNo.o. 88:: CHASING RETURNS KYLE DANA, senior vice president, Retirement and Investment Solutions, Over the course of hundreds of conversations with pastors, AG Financial Solutions, Springfi eld, a common pattern I’ve observed is the human tendency to Missouri. believe in the fallacy of greater returns with little risk. If a different investment is paying a higher rate, we chase it. Before NOTES investing in anything, ask two questions: 1. Nanci Hellmich, “Retirement: A third have less than $1,000 put away,” USA Today, Do I understand the investment? A big mistake is choos- March 18, 2014. Found at http://www.usatoday.com/story/money/personalfi - ing investments based on who is having success with it and nance /2014/03/18/retirement-confi dence-survey-savings/6432241 (accessed March 21, 2014). what they know, rather than what you know. It may be fi ne 2. Statistics are based on the AG 403(b) Retirement Plan account balances as of to invest, but do you understand it? Never put your money in December 31, 2013. something you don’t understand. Do I understand the risk? In the investment world, risk and reward are directly related. If one investment promises to © 2014 Conan deVries pay more than another, ask how it is able to do that. In other words, what is the underlying risk? If I’m making 10 percent or 20 percent, there’s a good chance I could lose that much as well. Everyone is fi ne making money, but what happens to your emotions when you lose it? Answering that question will tell you something about your risk tolerance. Wise fi nancial stewards do not invest without regard for risk. Even investments that offer guaranteed returns may have a catch. Often, such guarantees mean your funds will be locked up with hefty penalties if you try to move them. Do your research fi rst.

CONCLUSION It’s my desire to see every minister thrive ﬁ nancially, both now and during retirement. Switching from short-term to long-term thinking is the ﬁ rst step — one everyone can take. I “We have a Facebook page, a Twitter account, and a website. encourage you to make saving a priority. Your future self will How can the congregation not feel connected?” thank you.

Enrichment WINTER 2015 107 JOHN WESLEY on the USE OF MONEY

By observing three simple rules, we can become faithful managers of money.

108 Enrichment WINTER 2015 Tony Baggett / iStock / Thinkstock THE USE OF MONEY our years before E KNOW THAT IT IS THE John Wesley’s death LOVE OF MONEY that is a root he wrote Thoughts Upon Meth- of all kinds of evil. The fault does not lie odism. In that work he said, in the money, but in those who use it. I fear, wherever riches have increased, (exceeding few are Money can be used wrongly — and what cannot be misused? However, the exceptions,) the essence money can also be used properly. Money is of indescribable benefi t to all civ- of religion, the mind that was ilized nations in all the common affairs of life. It is a most condensed means in Christ, has decreased in the to transact all kinds of business and of doing all kinds of good (if we use it same proportion. Therefore, I according to Christian wisdom). do not see how it is possible, If humankind were in an uncorrupted state or if all people were fi lled with in the nature of things, for any the Holy Spirit, there would be no misuse of money. In paradise, the use of revival of true religion to con- money will be outmoded, and we cannot imagine that there is anything like tinue long. For religion must money among heaven’s inhabitants. necessarily produce both indus- In our present state, though, money is an excellent gift from God, working try and frugality; and these can- toward the most elevated purposes. In the hands of God’s children, money is not but produce riches. But as food for the hungry, drink for the thirsty, and clothing for the naked. For the riches increase, so will pride, pilgrim and stranger, money provides a place to lie down to rest. By the right anger, and love of the world in use of money we can provide for others. Money can serve as a husband for 1 all its branches. the widow and as a father to the orphans. We can supply protection for the Wesley often warned against the oppressed, a means of health for the sick, and comfort for those in pain. Money dangers of riches, and he frequently can become as “eyes to the blind, and feet to the lame” (Job 29:15, NRSV)2; preached about the proper steward- and, indeed, money can lift up others “from the gates of death” (Psalm 9:13). ship of material resources. Therefore, it ranks among our highest concerns that all who fear God know What Wesley preached, how to use this valuable gift. It is important that we be instructed in how he modeled. It is esti- money can serve admirable ends to the highest degree. Perhaps all the instruc- mated that he gave tions necessary for this goal can be reduced to three simple rules. By observing away at least £30,000 them, we can become faithful managers of money. These rules are gain all you [over $50,000 U.S.] dur- can, save all you can, and give all you can. ing his lifetime, an enormous amount of money by that day’s GAIN ALL YOU CAN standards. The fi rst of these simple rules is: Gain all you can. Of course, it is certain that The following sermon is adapted we should not gain money at the expense of life or health. Therefore, no gain from Wesley’s most concise articula- whatever should prompt us to enter into, or to continue in, any lengthy or tion of his views on how to use diffi cult work that will damage our health. money. If we are not to harm our bodies, neither are we to harm our minds. What- ever the circumstance, we must maintain a healthy mind. Therefore, we cannot begin or continue in any sinful occupations, any of which are contrary to the

Enrichment WINTER 2015 109 John Wesley on the Use of Money (continued from page 109)

law of God or the nation. In gaining money, we must not lose and empty amusements. Always, you have something better our own souls. We must all judge for ourselves and abstain to do — things that will in some way benefi t you. “Whatever from whatever we personally fi nd harmful to our souls. your hand fi nds to do, do with your might” (Ecclesiastes 9:10). In gaining all we can, we must never harm others. Naturally, Do it as soon as possible. Let there be no delay or putting off we will not and cannot do so if we love our neighbors as our- your tasks from day to day or from hour to hour. Never leave selves. Therefore, we cannot despoil a neighbor through gam- anything until tomorrow that you can do today.4 bling, collecting a debt owed to us, or extracting interest in Furthermore, do your work as well as possible. Do not sleep excess of what the law allows. Therefore, we prohibit all loans or yawn over it. Put your whole strength into your labor. Let based on pledged collateral. Whatever temporary good such nothing be done by halves or in a superfi cial and careless loans might bring, all unbiased people see with sorrow that manner. Let nothing in your business be left undone if labor this kind of lending leads to more evil than good. Even if good or patience can do it. would come from these kinds of loans, we are not allowed to “do evil so that good may come” t is important that (Romans 3:8). We must not gain more by we be iinstructednstructed in harming our neighbor’s bodies. I howhow moneymoney can serve Therefore, we cannot sell anything admirable ends to that tends to impair the health of the highesthighest degree.degree. others. At the forefront of such activity is the selling of that liquid fi re commonly called “spirituous liquors.”3 All who sell alcohol to anyone who will buy it are masters of poison. They murder our citizens indiscriminately, and they do not pity or spare anyone. They drive others to hell like sheep. This way of gaining money demands a high price. And In gaining all you can, use common sense. That is, employ so does everything that we acquire by harming our neigh- all the intelligence that God has given you. It is astonishing bor’s souls. We harm others when we directly or indirectly to observe how few people use all that God has given them. promote their immorality or debauchery. Certainly, no one From the understanding of others and from your own experi- who does these things fears God or has any genuine desire ence, reading, and thinking, you should continuously learn in to please him. everything you do better today than you did yesterday. See to it Observe these cautions and restrictions: It is the solemn that you put into practice whatever you learn, so that you can duty of all who engage in worldly business to notice the fi rst take full advantage of everything in your hands. and principal rule of Christian wisdom with respect to money: Gain all you can. Gain all you can by honest industry, and SAVE ALL YOU CAN exercise all possible diligence in Here is the second rule of Christian prudence: As you gain all your calling. Make the most of you can, by honest wisdom and tireless diligence, save all you To share or comment the time. If you understand your- can. Do not throw your precious gains into the sea. Do not on this article, go to ej.ag.org/johnwesley self and your relationship to God waste your resources on trivial expenses, which is the same as or scan the QR code. and others, you know that you throwing your money into the ocean. have no hours to spare. If you Do not waste any of your precious resources merely in grat- understand your particular call- ifying the desires of the fl esh. Do not try to obtain any kinds ing as you should, you will not of physical pleasures, especially in cultivating a taste for vari- have any time to waste. ous foods. Cut out all these unnecessary expenditures. Despise Every vocation will provide delicacies and variety, and be content with the simple food enough work for every day and that nature requires. Visit Enrichment hour. Wherever you are placed, if Do not waste any part of your valuable resources gratifying journal on Facebook you earnestly do your work, there the desire of the eye with extravagant or expensive clothing or will be no spare time for inane needless accessories. Waste no part of your money fancifully

110 Enrichment WINTER 2015 adorning your houses with unnecessary or expensive furni- Have pity on your children, and remove from their paths ture. Avoid expensive paintings, portraits, decorations, books, whatever you can easily foresee will increase their sins and and elegant (rather than useful) gardens. Let your neighbors consequently plunge them deeper into everlasting destruc- who do not know any better buy these things. Jesus said, “Fol- tion. How amazing is it to see the obsession of those parents low me, and let the dead bury their own dead.” With regard who think that they can never leave their children enough to doing what others do, Jesus also said, “What is that to you? money? Think of that folly! Follow me!” Are you willing to follow him? If so, you are able to follow him. GIVE ALL YOU CAN Spend no money to gratify the pride of life or to gain the Do not imagine that you can have done anything merely by admiration and praise of others. This reason for spending gaining and saving all you can. Do not stop here. Making and money is often connected with the lust of the fl esh and the saving money is nothing if we fail to go forward to the fi nal purpose. People cannot rightly be said to save money if they only store it away. You might just as well throw your money into the sea and bury it in the ground. Not to use your money is essen- tially to throw it away. Therefore, if you really want to make friends for yourselves by means of earthly treasures, add the third rule to the preceding two rules. First, having gained all you can and, second, having saved all you can, then give all you can. In order to see the basis and objective of this rule, consider the following point. When the owner of heaven and earth brought you into being and placed you in this world, he posi- tioned you here not as an owner. He placed you on earth as a steward or manager. As such, for a time he deposited various kinds of goods with you. But the sole ownership of these things still rests in God, and they can never be taken from him. Because you are not your own, neither are the possessions that you enjoy. Even your soul and body are not yours — they belong to God. And your possessions in particular do not really belong lust of the eye. They also have an eye to their own vanity. to you. In the most clear and explicit terms, God has revealed Others praise you “when you do well for yourself” (Psalm how you are to employ yourself and your possessions. You are 49:18). As long as you are “dressed in purple and fi ne linen to use them in a way that becomes “spiritual sacrifi ces accept- and feasted sumptuously every day” (Luke 16:19), no doubt able to God through Jesus Christ” (1 Peter 2:5). many will applaud your elegant taste, generosity, and hospi- If you want to be a faithful and wise steward of the things tality. However, do not buy their applause at such a great price. that God has presently put into your hands (with the right to Instead, be content with “the glory that comes from the one take them back whenever it pleases him), do the following who alone is God” (John 5:44). things. First, provide for your basic needs — food, clothing, Would we spend anything to gratify these desires if we and what is necessary to keep yourself in health and strength. realized that when we cater to them we only increase them? Second, provide these things for your spouse, children, Nothing can be more certain than this truth. Daily experience servants, or any others related to your household. When you reveals that the more we indulge our desires, the more our have done these things, if you have any surplus, do good requirements grow. Therefore, whenever you spend anything for “those of the family of faith.” If you still have a surplus, to please your tastes or your other senses, you are paying only “whenever you [we] have an opportunity, [let us] work for the to satisfy your sensuality. good of all” (Galatians 6:10). In doing so, you are giving all When you lay out money to please your eyes, you are spend- you can. This gift to God includes what you give to the needy ing to increase your curiosity. You spend money to develop a and what you give to provide for your own needs and those stronger attachment to these pleasures, whereas they will only of your household. “perish with use” (Colossians 2:22). While you are buying If at any time a doubt should arise concerning what sum things to gain human applause, you are paying for more vanity. you should spend on yourself or any part of your family, there Did you not have enough pride, sensuality, and curiosity when is an easy way to resolve the doubt. Ask these questions: (1) you began? Do you really need more things, and then be forced In spending this money, am I acting according to my char- to support them with your own money? Would it not be a less acter? Am I acting not as an owner, but as a steward of my devilish folly for you literally to throw your money into the sea? Lord’s goods? (2) Am I giving this money in obedience to

Enrichment WINTER 2015 111 John Wesley on the Use of Money (continued from page 111)

God’s Word? In what scripture does God require me to spend this money? (3) Can I offer up this action or expenditure as a sacrifi ce to God through irst, having Jesus Christ? (4) gained all Do I have reason you can and, to believe that for F second, having this very work I will saved all you receive a reward at the resurrection of can, then give the righteous? You all you can. will seldom need anything more than these questions to remove any doubt that may arise. Adapted from Kenneth Cain Kinghorn, John Wesley on If any doubt still remains, you can further examine yourself Christian Practice: The Standard Sermons in Modern by prayer according to each of these four questions. English, Volume 3 (Nashville, Tennessee: Abingdon Press, If your conscience bears witness to you in the Holy Spirit 2003), 317–334. ©2003. Used by permission. All Rights that this prayer pleases God, then you have no reason to doubt Reserved. that the expenditure is right and good. As such, it will never NOTES make you ashamed. 1. Arminian Magazine (1787): 10, 100-102, 155-56. By applying yourself with perpetual diligence, and by using 2. All Scripture quotations are from the New Revised Standard Version Bible, all the understanding that God has given you, gain all you can copyright © 1989 the Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights without harming yourself or your neighbor in soul or body. reserved. Save all you can by cutting off every expense that only serves 3. “Spirituous liquors” refers to distilled alcohol. to indulge the foolish desires of the fl esh, the lust of the eye, 4. Benjamin Franklin, Poor Richard’s Almanack (New York: Random House; London: Hi Marketing, 2000). Maxims prefi xed to Poor Richard’s Almanack: “Never leave that till or the pride of life. to-morrow which you can do to-day.” In your living and dying, waste nothing on sin or on fool- ishness for yourself or for your children. And fi nally, give all

you can. In other words, give to God everything you have. Do ©2014 Ron Morgan not confi ne yourself to this or that percentage of your income. Give to God not a tenth, a third, or a half. Be it more or less, give God all that belongs to God. Brothers and sisters, can we be either wise or faithful stewards without managing the Lord’s goods in this way? No, we cannot. Both the Bible and our own consciences bear witness. Why, then, should we delay? Why should we any longer con- sult with fl esh and blood or with people of the world? Our kingdom, our wisdom “is not from this world” (John 18:36). We follow others no further than they follow Christ. While it is still today, hear and obey God’s voice. Today and from now on, do the will of God. Fulfi ll God’s work in the use of money and in everything else. The right use of money is no small part of the wisdom of the righteous. Give all you have and all you are as a living sacrifi ce to him who did not withhold his only Son from you. In doing so, you are “storing up for yourselves [themselves] the treasure of a good foundation for the future, so that you [they] may take hold of the life that really is life” “Sometimes the new ones experience a little stage fright.” (1 Timothy 6:19).

112 Enrichment WINTER 2015

ClergyCraft

LEADERLIFE iStockphoto / Thinkstock

eople discuss some critical subjects so frequently Pand broadly that the basic essentials get lost. Leadership is one THE CHURCH THAT WORKS of those topics. There is no short- HOW CHURCHES age of resources BECOME on leading, but too

Alexander Shirokov / iStock Thinkstock much information DEACON- can pose a problem. Church lead- POSSESSED ers may gravitate toward the novel, board member changing churches can THERE ARE NO believing the most impact the life and ministries of two congre- LEADERSHIP recent leadership gations. The church left behind must fi ll a book holds the sil- vacancy, and the new church can experience ver bullet for future A a new season of blessing or a hectic time SILVER effectiveness. of stressing. Sifting through Churches sometimes elect board members pre- BULLETS the barrage of lead- viously affected by pastoral failure or infected by ership materials authoritative boards. This can result in the third of four to fi nd something situations this series explores. (See Enrichment jour- useful can seem like an overwhelming task. There are no nal, Summer 2014 and Fall 2014.) leadership silver bullets. Yet the best tools for leading in A relocated board member may bring an unhealthy ministry are close at hand. perspective to a new position. It likely has nothing to Transformative leadership1 begins with self-awareness. do with that local church; the leader simply carries We all have default patterns of thinking we use to interpret emotional and spiritual baggage from something that the world and frame the situations we encounter. Our think- happened elsewhere. ing shapes our practices and, over time, our practices become This person will begin trying to give direction, habits. Our mindsets can grow entrenched unless we regu- not just advice, to his or her new pastor. Rather than larly broaden our activities and perspectives. That may mean fi lling an appropriate role, the deacon adopts a harsh learning a new skill, meeting new people, or considering a overseer mentality, believing the previous experience matter from a different point of view. It certainly involves justifi es it. The deacon may believe this is God’s will or seeking God and studying His Word to fi nd out what mindsets the church’s desire. In fact, many malfunctioning dea- and habits need changing so we can be more like Christ. cons are good people thinking wrongly. Either way, the Positive, Spirit-led transformation provides the fuel for new power-grabbing deacon becomes a problem — rather mindsets that can respond more effectively to leadership than a helper — for the pastor and people. challenges. Churches can avoid this unhappy situation by pro- All Christian leaders must pay attention to the character viding ongoing training and cultivation of biblical roles traits — the signs of a person’s character — that the Bible sig- and authority; modeling healthy pastor-board relation- nals are essential for Christian leadership. The fruit of the ships and function; and scheduling candid interviews, Spirit (Galatians 5) is much more than a list of those charac- orientation, and instruction for all prospective candi- ter traits. It is the result of a long-term effort to refl ect Jesus’ dates for offi ce. character more and more. It comes from pursuing godly acti- In such an environment, worthy individuals who vities that create a Spirit-infl uenced mindset keen to discern have served elsewhere will be willing to leave behind how we may join God’s transformative work in the world. their unhealthy baggage. — BYRON KLAUS, president, — MEL SURFACE, Crowley, Texas, Assemblies of God Theological Seminary, Springfi eld, Missouri and RICK DUBOSE, Hurst, Texas. Note Adapted from The Church that Works 1. See http://www.faithandleadership.com/content/dave-odom-habits-are-key-transformative-leadership? by Rick DuBose and Mel Surface page=full&print=true

Enrichment WINTER 2015 115 ClergyCraft

ommonly held stereotypes about BOOMERS TO ZOOMERS characterizations only widen the gen- Millennials are being shattered eration gap and make it diffi cult to on a regular basis as this young, establish meaningful conversations and socially conscious, and passionate relationships. Cgeneration builds peer networks These wrong assumptions — combined that are making a difference in their with our tendency to paint unrealistically communities and around the world. rosy pictures of the Christian life and our Consider Ashoka,1 a pioneer in devel- Purestock /Thinkstock refusal to listen or let them lead — will oping a social entrepreneurial network make young adults fl ee the church just of millennial change agents. Then there’s like they are leaving the workplace. The Acumen,2 a partnership between social good news is they’ll probably go out and action agents and mainstream business do ministry in their own way and in places sectors that helps fund microenterprise no one else would even consider. The bad startups around the world. news is they won’t invite us along for the The fascinating thing about these ride. If we aren’t on that bus, we are really innovative change agents is not that they getting it wrong. got tired of waiting around for someone — RANDY WALLS, to give them a chance to succeed. Instead, matters to them — changing a world they director, continuing education, recognizing they did not have a viable believe is unfair and unjust. Assemblies of God Theological Seminary, voice in the conversation of their Boomer- Boomer-aged church leaders stereotype Springfi eld, Missouri the younger generation as lazy, unmoti- Notes led workplaces, they left corporate Amer- 1. http://usa.ashoka.org/ ica to pursue the kind of work that really vated, unskilled technology junkies. Such 2. http://acumen.org/

GRIEFSHARE with gusto. A speaker, writer, and and counseling skills to reach out to mother, she also encouraged her hus- others in similar circumstances. She WIDOW CONNECTION band, Bob, in his Christian broadcast- founded Widow Connection to ful- ing career. Bob eventually became the fi ll her calling to encourage, inform, ull of idealism and short of life head of Moody Broadcasting. But in and empower widows. This Christ- experience, most young people the prime of his centered ministry offers advice, coun- assume that pain and suffering are life, he received a seling, resources, relationships, mis- the exception and imagine a future diagnosis of amy- sion opportunities, radio programs, F fi lled with joy, fulfi llment, and otrophic lateral and hope for women who have lost good health. But as mortals living in Miriam sclerosis (ALS, their husbands. Widow Connection a fallen world, reality eventually hits. and Bob or Lou Gehrig’s addresses everything from emotional Neff Attend a high school reunion at the Disease). He died needs to practical concerns, includ- 25-year mark or beyond, and you’ll at the age of 61. ing time and healing, friendships, hear many individual stories of chal- Suddenly, after 41 years of mar- fi nances, and more. lenge, struggle, and tragedy. riage, Miriam was a widow — griev- Visit www.widowconnection.com Miriam Neff has such a story. Happily ing and bereft of her life partner. But for help ministering to widows and married with a career as a high school with her confi dence in God’s good- hurting women in your congregation. counselor, she lived and ministered ness and plan, she used her ministry — DAVE VEERMAN, Naperville, Illinois

CONNECTING PULPIT AND PEW DON’T ASSUME CONTEXT

e live in a “tweetable” age in which everyone is a journalist, armed with a communication platform on a smartphone. This affects the way pastors preach, even when it seems the only audience is the congregation. Live streaming, podcast uploads, and the Wpresence of Twitter in every pocket means pastors must carefully consider every word they speak. Throwaway lines, designed to win over an audience esenkartal / iStock Thinbkstock

116 Enrichment WINTER 2015 RULES TO LIVE BY because voice has been used prior to the decision being made, it should be followed up with voice soon after. NEGATIVE RESPONSE ETIQUETTE: 3. Responding negatively to voice or email conversations: If you plan to respond negatively to a voice-to- 5 RULES OF voice conversation, you should not respond negatively by text or email. Even the simple, “Thanks, but no thanks” TEXT AND EMAIL texts or emails are not the best in building ministry and Over the last few months, I engaged in two verbal business relationships if a voice-to-voice conversation discussions with a couple of colleagues that required was the initial form of communication. follow-up. I was anticipating some sort of response to 4. Responding to a professional, nonpersonal those conversations by phone since that had been our acquaintance: Professional courtesy dictates that when previous means of communication. A few weeks ago, I contacting someone who is not close to you, but with received negative email responses in regard to both of whom you have had voice-to-voice contact, you should those conversations. Not good! always conclude the issue at hand by voice-to-voice That same week, I was on the phone talking with a contact and not by text or email — if it is not going the church about my services as a pastoral leadership consul- direction the other person wanted. tant. I expected a response 5. Responding to a the next day, and I got one It is important friend: Never conclude — on the phone! either voice, text, or email In each of these instances, that we manage dialogue with a friend by I received negative responses our ministry sending them a text or to a matter previously dis- and business email indicating you are cussed. But the verbal com- not going the direction munication felt a lot better. communications, your friend had hoped. Why do I note these exam- texts, and emails That is very poor taste ples to you? It is important in a way that is and disrespectful of your that we manage our ministry friendship with that per- and business communica- honest, direct, son. Talk to your friend! tions, texts, and emails in a honoring, and The primary reason we iStock /Thinkstock way that is honest, direct, respectful of all use text or email rather honoring, and respectful of persons. than voice when giving all persons. bad news is that no one Here are fi ve rules of text likes to be the bearer of and email etiquette that, if followed, will forge the best susuchchh news. HHowow ddoo you ffefeelell when you get a negative of long-term relationships for you and the other party. emailil or ttextt response tto whath had been initially a voice 1. Responding to routine text and email conversa- communication? tions: If you are having routine conversations via email, While some might suggest there is effi ciency in respond- completing them by text or email is appropriate. A lot of ing by text or email, keep in mind these rules are for communication fi ts in this category. times when we respond against what the other party in 2. Responding positively to voice, text, or email con- the conversation wants. versations: If you plan to respond positively to a conver- Following these fi ve rules will keep lines of communi- sation where there has been actual voice-to-voice contact, cation by voice, text, and email at the highest personal a text or email will work. Positive response texts and and professional level. emails lift the spirits of everyone involved. However, — DICK HARDY, The Hardy Group, Springfi eld, Missouri

in the house, may easily be taken out of context through tweets There are no private conversations anymore. We never know when and then distributed unfavorably by people predisposed to dislike someone is recording our words for the entire world to digest and your biblical or theological position. consume. This shouldn’t drive us to fear, but to speak the truth in This doesn’t mean pastors should become politically correct. kindness — even when it seems we may escape the consequences The Scripture cuts deep into the human soul, overthrowing our of ﬂ ippant talk. God has promised to make known everything secret. culturally inﬂ uenced paradigms. But we’d be wise to heed the Today that could be through someone else’s Facebook post. words of Peter, who encouraged his church to speak both coura- — DANIEL DARLING, vice president for communications, geously and winsomely, avoiding criticism for rhetorical trans- Ethics and Religious Liberty Commission of the Southern Baptist gressions (1 Peter 3:14–17). Convention (ERLC), Hermitage, Tennessee

Enrichment WINTER 2015 117 News&Trends

thanth 11,000 congregations, the survey everyday life issues young adults face. foundfo that the AG had an average of 22.8 Churches won’t attract a substantial percentpe of attendees in the 18-to-34 age number of young adults if leaders insist bracket,br by far the highest ratio of any of on formal attire, pressure attendees to 23 denominations measured. According sign up for long-term committee work, toto the report, the AG is the only denom- or stress strict doctrinal distinctives, inationin with signifi cant young adult par- according to the report. ticipation,ti defi ned as 21 percent or more In a case study, the report cited the ofof churchgoers. Across all faiths, just 16 success of a young adult church plant percentpe of congregations achieved such called The Well, a monthly outreach of anan involvement rate by young people. Evangel Church (AG) in Scotch Plains, N.J. Congregations most likely to attract The Well, which targets people between thoseth in the 18-to-34 age range are ones the ages of 18 and 29, incorporates wor- thatth already have a signifi cant number ship and teaching followed by a coffee- Design Pics / Thinkstock ofof young attendees, demonstrate ethnic house gathering for fellowship. diversity,di and have a location in a newer FACT noted that The Well is the most AG Does Best Job suburb, the study concluded. Overall, successful young adult ministry in the churches between 300 and 400 attend- area because of involvement from stu- Attracting ees had the highest rate of young adult dents of nearby colleges and universities. adherents. Participants include single and married Young Adults FACT suggested that church leaders adults from various ethnic and racial he Assemblies of God is doing an wanting to attract and engage young backgrounds. Other reasons cited for exceptional job of engaging young adults offer a high-quality contemporary the church’s popularity are a multieth- adults, according to a national sur- worship experience, involve young adults nic and racially diverse preaching team, Tvey by Faith Communities Today in leadership, allow people to bring cof- solid biblical and practical teaching, cre- (FACT) of the Hartford Institute for Reli- fee to worship, sponsor activities that ative use of drama and technology, and gion Research. mix socializing with theological refl ec- substantive worship by accomplished In questionnaires answered by more tion, and apply theological principles to musicians.

MULTISITE CONGREGATIONS SPUR gaining adherents — at the rate of 14 percent annually — at GROWTH, PARTICIPATION a time when four out of fi ve U.S. Protestant congregations are stagnant or in decline. The typical multisite church is only four re multiple locations the cure for all the growing pains a years into the process. cramped church experiences? Data from a recent National Researchers indicated that multisite campuses grew far Congregations Study sponsored by Duke University seems more than church plants during the study period, in part A to indicate as much. because 88 percent of them experienced an increased role of According to the Leadership Network/Generis lay participation. Only 1 percent of churches said lay partic- Multisite Church Scorecard, congregations ipation had declined, with the remaining 11 percent fi nding with more than one locale are booming, no change. in large part because they are attracting The movement shows no signs of slowing down; 57 percent new Christian converts. Another hall- of multisite pastors said they were likely to launch another mark of multi-site congregations is high campus in the next 12 months. Churches typically go to mul- lay leader involvement. tiple locations when attendance reaches around 1,000. A multisite church meets in two or Nearly half of multisite churches practice in-person teach- more locations but ing. The rest either use video teaching under one overall U.S. multisite exclusively or combine in-person and teach- budget and leader- ing via video from the central location. ship. Virtually non- churches in 2010: Regarding video teaching, more than two- existent two decades thirds use a prerecorded message, often ago, by 2012 multisite from earlier in the weekend. Nearly one- churches in the U.S. num- 5,000 third of services broadcast live or virtually bered 8,000 — a signifi cant jump live to other campuses. Nine out of 10 sat- from just 5,000 two years earlier. Multi- In 2012: ellite locations are within a half-hour drive site attendees represent 9 percent of of the original church. all Protestant churchgoers. Ninety percent of satellite locations have The report found an overwhelming a paid pastor, while almost two-thirds have 85 percent of multisite churches are 8,000 a paid worship leader. Marek Uliasz / iStock / Thinkstock Marek Uliasz / iStock Thinkstock

118 Enrichment WINTER 2015 Reported by John W. Kennedy

KJV Demonstrates SUPREME COURT OKS PASTOR Remarkable COUNCIL PRAYERS Staying Power he U.S. Supreme Court has ruled lthough various editions of the New that pastors may invoke the International Version (NIV) are the name of Jesus in opening city best-selling Bible in the U.S. year after Tcouncil meetings. A year, a new study reveals that most InI a 5-4 decision in May, justices people — and most congregations — prefer detdetermined that ministers in Greece, the King James Version (KJV). NeNeww York, a suburb of Rochester, OSTILL / iStock Thinkstock According to The Bible in American Life, a dodon’tn have to curtail their prayers to study by Indiana University-Purdue University ppleasele upset non-Christians. Indianapolis, a whopping 55 percent of Bible TTwo residents, Susan Galloway readers turn to the KJV compared to runner- anandd Linda Stephens, protested that up NIV, at 19 percent. The New Revised llocaloca volunteer clergy led virtually Standard Version (NRSV) is the choice of 7 per- everyeve opening prayer at town council cent, while 6 percent read the New Ameri- meetingsme during an 11-year period. can Bible, and 5 percent use the Living Bible. InI hishi majorityj it opinion,i i JusticeJ ti Anthony Kennedy said that’s The report mirrors a 2013 Barna Group OK, because it refl ects the religious composition of the community study that showed 52 percent of Americans of 96,000 people. read the KJV or New KJV, compared to just “The town made reasonable efforts to identify all of the congre- 11 percent who use the NIV. gations located within its borders and represented that it would Pastors read publicly from the KJV in 40 welcome a prayer by any minister or layman who wished to give percent of churches, followed by the NIV in one,” Kennedy wrote. “That nearly all the congregations in town 21 percent of local bodies and the NRSV in turned out to be Christian does not refl ect an aversion or bias on 10 percent. the part of town leaders against minority faiths.” “Although bookstores are now crowded Kennedy noted that several ministers regularly spoke in dis- with alternative versions, and although sev- tinctly Christian language, praying in the name of the Heavenly eral different translations are now widely Father, Jesus Christ, and the Holy Spirit. used in church services and for preaching, Galloway and Stephens had complained that such invocations the large presence of the KJV testifi es to are “offensive,” “intolerable,” and an affront to a “diverse com- the extraordinary power of this one classic munity.” Indoctrination is not the intent of such prayers, and English text,” says Bible scholar Mark Noll, prayer has a long tradition in opening public meetings, the court an adviser on the project. ruled. Kennedy and four other justices — John Roberts, Samuel Overall, 48 percent of Americans say they Alito, Antonin Scalia, and Clarence Thomas — comprised the read Scripture at least occasionally outside majority. of a church service, although women (56 per- Although troubled that the narrow ruling split along ideological cent) do so more often than men (39 percent). lines, Greece Assembly of God Pastor Patrick Medeiros expressed Nine percent of all Americans say they read gratitude for the decision. the Bible daily. “It’s a great victory not only for the town of Greece, but also Regionally, those in the South (61 percent) for the whole country,” said Medeiros, who has opened council are the most likely to read the Bible, while meetings about 30 times since 1995. those in the Northeast (36 percent) read the Medeiros, who sat in the Supreme Court chambers during argu- least. Among racial and ethnic groups, blacks ments on the case in November 2013, believes he is inviting God (70 percent) read the Scriptures most often, into the community when he offers such town prayers. outdistancing Hispanics (46 percent) and “I always conclude my prayers in Jesus’ name,” Medeiros whites (44 percent). says. “It’s through Jesus that we can bring our petitions and our Even those Americans who never read requests before the Father.” Scripture tend to revere it. The survey found Kennedy noted that for the court to determine the content of that half of those who don’t read the Bible prayers could cause problems. nevertheless consider it the inspired Word “To hold that invocations must be nonsectarian would force the of God, while an additional 15 percent call legislatures that sponsor prayers and the courts that are asked to it the inerrant Word of God. decide these cases to act as supervisors and censors of religious Survey respondents indicated that Psalm speech, … ” Kennedy wrote. “Our government is prohibited from 23 is their favorite passage, followed by prescribing prayers to be recited in our public institutions in order John 33:16:16 and PhiliPhilippiansppians 4:14:13.3. to promote a preferred system of belief or code of moral behavior.” Once invited, a prayer giver must have the freedom to address a deity as conscience dictates, unfettered by public offi cials, Kennedy said. Alan Egginton / iStock Thinkstock

Enrichment WINTER 2015 119 Books

Questioning Your Doubts: A Harvard PhD Explores Challenges to Faith CHRISTINA M. H. POWELL (InterVarsity Press, 208 pp., paperback) hristina Powell is a Harvard-trained microbiologist and cancer researcher. She is also an ordained Assemblies of God minister and a regular Ccontributor to Enrichment. Her new book, Questioning Your Doubts, pulls these two dimensions of Powell’s life together in a skillful and practical way. Some view science and ministry as irreconcilable polarities, but Powell effectively builds a bridge between rationality and faith. In the process, she charts a journey of Christian discipleship that is accessible to anyone, regardless of academic training. As a longtime advocate of “doubting your doubts,” the title immediately caught my attention. The book contains three primary sections. Powell ﬁ rst explores the notion that God created us to think. Here she helps the reader strike a balance between relying on reason and understanding its limitations. She goes on to explore the sources of doubt in our lives, from intellectual questions to personal life experiences. Finally, Powell lays down several steps for resolving doubts and facing questions as we grow. She includes a strong apologetic for Christian community. Knowing the author personally, I especially enjoyed the writing style of the book. It does not come across as a lecture or a sermon. Instead, Powell cleverly uses the story line of her experience as a Harvard graduate student in microbiology as a kind of analogy for walking the Christian life. Although her analysis of the interface between faith and science is fascinating, this really is a comprehensive, whole-life discipleship guide for any serious follower of Christ. — Reviewed by James T. Bradford, general secretary for the General Council of the Assemblies of God, Springﬁ eld, Missouri

The Old Testament and Ethics: material in the discussion. However, since the Early Church read A Book-by-Book Survey these writings, they can help students of the Bible understand the JOEL B. GREEN AND JACQUELINE E. LAPSLEY environment in which ethics developed in New Testament times. (Baker Academic, 240 pp., paperback) Ministers must acknowledge that the world of the Bible writers was different in many ways from today’s world. When it comes to According to the Assemblies of ethics, some want to know what the biblical writers taught their God Statement of Fundamental Truths, fi rst readers. Others prefer to read the Bible as a guide to what “The Scriptures … [are] the infallible, the Spirit is saying today regarding ethics in the world. This edited authoritative rule of faith and conduct.” volume is a helpful tool in both endeavors. Though Pentecostals express this — Reviewed by Daniel I. Morrison, young adult pastor, belief, how do they, as present-day Evangel Temple, Springfi eld, Missouri people of God, apply the Scriptures as the authoritative rule of conduct? This A Beautiful Life volume assists readers in understanding how the Bible, particularly the Old KERRY CLARENSAU (Infl uence Resources, 256 pp., paperback) Testament, practically serves as a guide I love love. I love reading about love. for how we should live. I love studying about love. And I love The work draws on material from the Dictionary of Scripture and recognizing those moments of love in Ethics to provide readers with information regarding how the Old my life that God drops into my lap on Testament (as well as various apocryphal works) aids in the develop- frequent occasions. Reading A Beauti- ment of Christian ethics today. ful Life was one of those moments. I The fi rst section provides an overview of ethics in the Bible. The cried, laughed, and experienced anger book then addresses how the Pentateuch, historical books, wisdom and happiness as I turned the pages. books, Psalms, and prophets help shape ethics. Finally, the discus- Most women can relate to the per- sion shifts to Old Testament apocryphal writings and concludes with sonal stories included in each chap- selected topics related to Old Testament ethics. ter. Just as a good meal brings the Some readers may question the decision to include apocryphal generations together, this book offers

120 Enrichment WINTER 2015 something satisfying for women in every life stage. The author’s series of sermons on the “Jesus pace.” This series was a catalyst personal observations and life lessons — which she relates with for radical congregational changes that included ending some minis- wisdom, knowledge, and transparency — are as relevant for seniors tries built on busyness. as they are for young adults. If you feel the length of this book review has taken too much of A Beautiful Life contains heartrending stories that will shake your time, there’s a good chance you could benefi t from reading readers to the core, but each one points to the supernatural love of Addicted to Busy. God. The life moments end in victory, reminding women that when — Reviewed by Cal LeMon, president, Executive Enrichment, Inc., Christ’s love enters a situation, circumstances naturally change for Springfi eld, Missouri, a corporate education and consulting fi rm the better. Compassion Without Compromise: God is love, so genuine love is an expression of God. Learning to love well by bringing God into every situation is profoundly life How the Gospel Frees Us to Love Our Gay changing. From handling confl icts with love and forgiveness to Friends Without Losing the Truth realizing true freedom through selfl essness, these principles can ADAM T. BARR AND RON CITLAU (Bethany House, 160 pp., paperback) strengthen relationships and bring greater fulfi llment to every facet Same-sex marriage, homosexual- of living. ity, and the pro-gay agenda are hot Clarensau’s book refl ects a deep understanding of the life and topics. Should you allow people who love to which God calls us. As a pastor’s wife, the incredible wis- identify as gay to join your congrega- dom found on these pages is reason enough to recommend it to the tion? How would you start a conversa- women of our church. My husband already dedicated one of our tion with a friend you believe has same- small groups to the study of A Beautiful Life in early 2015. sex attractions? Pastors who want to see the women of their church come to Pastors Adam Barr and Ron Citlau life should consider this book as a resource for leaders, staff, and have written a book that is relevant for laypeople. every church leader: Compassion With- — Reviewed by Sheila Harper, Hendersonville, Tennessee out Compromise: How the Gospel Frees Addicted to Busy: Us to Love Our Gay Friends Without Recovery for the Rushed Soul Losing the Truth. Many volumes on this subject are little more than sermons about homosexuality. Others bog down in research and BRADY BOYD (David C. Cook, 208 pp., paperback) statistics. However, Barr and Citlau tackle the tough questions in a I wasn’t expecting much. Frankly, practical, down-to-earth style. lead pastors of megachurches seem to So far, gay marriage is legal in 32 U.S. states. The coming decade make their own water to walk on. I fully will force church leaders to take a stand, knowing that speaking expected Boyd to tell me how I, as a truth will put them in the minority. believer, should be able to tame my “There is an agenda — a strong, organized movement across all time and prioritize my piety. After all, if levels of our culture,” the authors say. “The aim of this movement is megachurch pastors preach to 10,000 simple: To silence any opposition, not only to homosexuality, but to a people every Sunday, run to hospitals wide range of sexual expression” (93). at all hours of the day and night, and Their key question to readers is: “How can we be a compassion- still nurture their incredibly good-looking ate, uncompromising witness in a culture that celebrates what the families, they must be spiritual time Bible censors” (12)? management gurus. They recount God’s intention for sexuality from Genesis and The author’s wisdom, honest self-disclosure, and pragmatism respond to the question about today’s sexual behavior: “Does this decimated my preemptive assumptions, however. Addicted to Busy behavior honor the Creator’s plan for human sexuality” (20)? taught me a lot about wrestling with the hands on my wristwatch. Citlau came from a background steeped in drug and alcohol First, Boyd teaches that the anchor for all time management is use, as well as homosexual encounters. God’s mercy turned him family. With palpable angst, he reminds readers time with family is around, and he can boldly say, “I have actual knowledge of the not negotiable. This pastor’s new paradigm began with clear commit- goodness of living in the demands, constraints, and liberty of ments to his spouse and children that they would not get the leftovers Christian sexuality” (24). in his ministry. The authors outline how revisionists, who claim Jesus was Second, Boyd introduces the biblical principle of “rest found in neutral on homosexuality, reinterpret the Bible. Barr and Citlau you,” or what psychologists call “projective identifi cation.” When encourage readers to explore Scripture and arm themselves with leaders nonverbally broadcast internal chaos and exhaustion, those knowledge. around them will mirror the same characteristics. In other words, Though there are no cookie-cutter answers, the authors deal if spiritual leaders visibly burn out, they can expect their congrega- with possible solutions to real scenarios, using the Good Samari- tions, staff, and adherents to go up in smoke as well. tan story as a guide. Practical application abounds in Compassion Finally, Boyd emphasizes that leaders must teach and model bib- With-out Compromise. lical time management principles. For example, Boyd preached a — Reviewed by Ginger Haan, licensed Assemblies of God minister

Enrichment WINTER 2015 121 Books

Courageous Compassion: Grand Central Question: Confronting Social Injustice Answering the Critical Questions God’s Way of the Major Worldviews BETH GRANT (My Healthy Church, 304 pp., paperback) ABDU H. MURRAY (InterVarsity Press, 260 pp., paperback) The tragedy of Abdu H. Murray, a former Muslim, human traf- is the co-founder and president of fi cking and sex- Embrace the Truth International, a ual exploitation ministry dedicated to offering Mus- has multiplied lims, Jews, cult members, and skep- throughout the tics a well-reasoned and loving artic- world. Coura- ulation of the Christian gospel. Mur- geous Compas- ray does just that in this fi ne book sion is an impas- outlining the three major worldviews sioned call to and what he calls the Grand Central informed partici- Question at the heart of each. pation in Christ’s Murray begins with a capti- liberating power, vating personal story of witnessing to a dying Muslim man. reminding read- This account highlights not only the importance of answering ers that the bru- worldview questions, but also the cost of embracing truth. For tal darkness of this man, accepting Christ would sexual slavery mean facing his impending death cannot extin- ostracized from the family he loves. guish the light Yet Murray refl ects that the very of His love. If a existence of multiple worldviews Though Beth worldview and earnest adherents affi rm that people believe the cost of truth is Grant’s creden- fails‘‘ to tials as an intercultural scholar are evident throughout, Courageous worth the price. Compassion is not merely an academic treatise. It is a window into provide According to Murray, there are her personal journey of a deepening faith awareness and commit- cohesive fundamental questions, or Grand ment to walk with the sexually exploited to freedom and new life in answers — Central Questions, about the nature Christ. Interwoven with her life narrative is the story of Project Res- answers of reality that each of the three major cue, an international ministry co-founded with her husband, David worldviews, outside of Christianity, that directly seek to answer. He examines secular Grant. She openly confesses her own misgivings, fears, and precon- address a ceived ideas. She candidly shares challenges, mistakes, and lessons or atheistic humanism, pantheism, learned. particular and Muslim theism. He then shows Grant unapologetically emphasizes that redemption from sex- question “how each answers its own ‘Grand ual slavery is theologically Christocentric and Spirit-empowered. while Central Question’ and how the Gos- Compassionate ministries must be rooted in Christ’s person, life, consistently pels — the central message of Jesus — answer the same question” (35). and mission. In the power of the Spirit, we can effectively engage cohering to the powers of darkness. A biblical foundation for compassion min- Chapters 2 through 4 address the answers secular humanism’s quest to istry is essential and includes both proclamation of Christ’s life and answer the question: “How does incarnational demonstration of His love. it gives humanity have inherent dignity, Grant insists the Church is not incidental to God’s redemptive to other purpose, and moral value without purpose but is at its core. Every follower of Jesus should refl ect questions appealing to some belief in God?” His compassionate heart. She also addresses the sensitive need — it fails After analyzing various humanist for collaboration among compassion ministry organizations. what is and New Atheist writings, Murray Courageous Compassion will speak to the hearts of laypersons, called the cogently argues that the secular church ministers, and organizational leaders. It informs through humanist can only appeal to sub- statistics and stories, and it transforms as its probing questions and ‘coherence jective values dependent upon mere intrusive imperatives linger in our hearts. test for human opinion. Objective values Having served in India for 30 years, I know well the integrity truth.’ must derive from a transcendent of the author and the effectiveness of the Project Rescue team. God. The secular humanist’s intu- Together they have lived Courageous Compassion. itions about humanity are right. But — Reviewed by John Higgins, theologian, educator, and former missionary to India — Abdu’’ H. Murray Christianity is the real humanism,

122 Enrichment WINTER 2015 Logos Bible Software (Version 5) n November 2012, Logos Bible Software released Logos 5. This The Bronze Package, available for $630 of Scripture use various words in their Isoftware has the potential to aid (print value, over $8,000), includes 429 original context. pastors, missionaries, and ministry stu- resources for use on a PC, Mac, and Apple Users can add other items — including dents in fulﬁ lling their ministry calling. and Android devices. This volume includes commentaries, books, and study materials Logos provides users sermon prepa- scholarly articles discussing historical — to the library by ordering them online or ration resources at their ﬁ ngertips, a backgrounds of people, places, and events by phone. Global University digital courses portable theological library, and a wealth from the time of the Hebrew Bible until the are among the resources available for of academic materials. Early Church. purchase in Logos. Adding these courses to Package prices for this program range Those interested in studying the a base package will allow ease of use for from $300 to $4,980. While the software Scriptures in the original languages can study and, most notably, portability of the is expensive, buying the same materials access various lexicons and numerous resources. Individuals may purchase all 27 in print form costs considerably more. interlinear Bibles. Among the most popular courses for $468, or buy them individually The tools and materials available in these translations are the King James Version, for $28.95 each. software packages provide users with easy the New International Version (2011), and As an added bonus, software users can access to various Bibles the English Standard Version. The Bible add their own sermons, research, and other translations, commen- Word Study tool serves as an invaluable documents to their Logos library. This is taries, dictionaries, and resource for learning how the writers a great way to keep a resource library of media that can ease the sermons and papers.

processes of sermon The company offers 18-month, interest- Antonio Diaz / iStock Thinkstock preparation, Sunday free payment plans, student discounts, and school and small group a 30-day money-back guarantee. teaching, and academic — Reviewed by Daniel I. Morrison, young adult research. pastor, Evangel Temple, Springﬁ eld, Missouri

for human dignity, purpose, and moral value must ultimately be the coherence of Christian theology is particularly helpful and nec- grounded in God. essary in defending the Christian faith in our pluralistic society. The Chapters 5 and 6 address pantheism’s Grand Central Question: book is appropriate both for believers and for those still asking ques- “How do we escape this world of pain and attain bliss?” tions about which worldview is true. Murray succinctly surveys Hindu, Buddhist, and New Age — Reviewed by Calvin Pincombe, professor of philosophy and apologetics, answers and then exposes the logical problems with pantheism Evangel University, Springﬁ eld, Missouri itself. He rightfully contends that the Gospel’s stark realism about suffering and pain and God’s solution in Christ expose the bank- ruptcy of pantheistic attempts to see pain as mere illusion. As a former Muslim who embraced Christianity after years of investigation, Murray’s treatment of Islam and the gospel in the last part of the book is especially insightful. Islam’s Grand Central Question is: “How should we respond to the greatness and majesty of God?” Murray demonstrates how Islam’s appeal to the absolute unity and utter transcendence of God actually diminishes His greatness. He then masterfully shows — through examination of the Qur’an, Scripture, and Christian theology — that the gospel and its doctrines of inspiration, Trinity, and the Incarnation truly present God as the Greatest Possible Being, a God worthy of worship. Grand Central Question is an excellent handbook on understanding major worldviews. Murray argues convincingly and compassionately for the truth of Christian theism. His reasoned presentation of

Enrichment WINTER 2015 123 WithChrist

Perry F. Allen Merle R. Fennell Bernard W. Kerrick Clarence A. Pedersen Livingston, Tennessee Jacksonville, Florida Kingsport, Tennessee Deland, Florida Richard L. Anderson John A. Griffi th Robert E. Ketner Frances J. Powell Santa Rosa, California D’Lo, Mississippi Everett, Pennsylvania Wolcott, New York Judith M. Anderson G. Fredrick Halquist Marian E. Kingsriter Robert W. Rainbow Montgomery, Illinois Bloomington, Minnesota Golden Valley, Minnesota Myerstown, Pennsylvania James R. Armstrong Gilman A. Hanson Charles S. Kitner Jr. Winfred L. Rains Bakersfi eld, California Fontana, California Blairsville, Pennsylvania Jacksonville, Missouri Mary Lou Arrington Thelma Hardin Alvin D. Kyle G. Dean Reid Evans, Georgia Farwell, Michigan Frostburg, Maryland Sierra Vista, Arizona Donald E. Batsel Eula M. Harrison Esther Kay Langston Curtis W. Ringness Eureka Springs, Arkansas Laurel Hill, Florida Warrensburg, Missouri Palm Desert, California Richard R. Beatty William O. Hatley David Laquintano Ernest L. Rolland Kittanning, Pennsylvania Tulsa, Oklahoma Cresco, Pennsylvania Comanche, Oklahoma Roberta J. Brown Billie Hawtin Glenn L. Law Patsy M. Ryan Central City, Pennsylvania Los Angeles, California Bisbee, Arizona Claremore, Oklahoma Newton J. Burnside Jr. Dean G. Heady Jr. Elaine M. Lewis Donald E. Starr Copper Hill, Virginia Farmington, Missouri Robinson, Illinois Edmonds, Washington Paul L. Calentine Carolina Hernandez Mildred L. Martin Cheryl A. Stephens Astoria, Oregon San Angelo, Texas Falling Waters, West Virginia Wilmore, Kentucky Clinton M. Carey Miguel Hernandez Charles S. Mayfi eld Richard L. Stratton Grapevine, Arkansas Hialeah, Florida West Monroe, Louisiana Flora, Illinois Robert Carpenter Sr. John C. Heter Clyde R. Mayhugh William H. Tanton Mason, Michigan Ridgecrest, California Jacksonville, Illinois Votaw, Texas Cecil C. Chisum Robert M. Hicks Jeffery L. McFalls Arthur W. Taylor Alexandria, Louisiana Laurinburg, North Carolina Crawfordville, Florida Bayard, Nebraska Thomas R. Collins Stephen L. Hill M. Barbara McWherter Ronald G. Turner Oklahoma City, Oklahoma Orange Beach, Alabama Ava, Illinois Fort Worth, Texas Prentis H. Collins Annie Mae Hinson Randol L. Mercer William W. Ulin Porter, Texas Graceville, Florida Girard, Illinois Pasco, Washington Mary R. Corvene Albert J. Hodge Bill J. Meyer Donald W. Wagner Cape Coral, Florida Graceville, Florida Norman, Oklahoma Moorhead, Minnesota Catherine O. Cotton Morris E. Horton Sr. Ronald W. Michael William R. Wainscott Costa Mesa, California Calera, Alabama Indianapolis, Indiana Plymouth, Indiana Lindell E. Cox Richard G. Hughes Johnson Naidoo Lee Roy Ward Osceola, Arkansas Jacksonville, Florida Aurora, Illinois Waxahachie, Texas David C. Crabtree James H. Johns Vernon W. Nybakken John M. Washler Boca Raton, Florida Advance, Missouri Kelso, Washington Columbus, Indiana Jerry R. Crouse Richard L. Johnson Jr. Morris P. Ohlin Marlynn S. Wilder Dyer, Tennessee Ozark, Missouri Mesa, Arizona Tulsa, Oklahoma Roe Devore John Paul Joyner Abraham Oliver Clarence Willingham Lyons, Indiana Mount Pleasant, Texas Jenkintown, Pennsylvania Bentley, Louisiana James D. Dishman Frieda I. Kerfoot Lawrence G. Olson S. Lucille Willis Covington, Georgia Maryville,Maryville, IllIllinoisinois Bridgman,Br Michigan Garden City, Kansas Buford T. Dorsey LeonardLe W. Olson Charles Willman Claremore, Oklahoma Poulsbo,Po Washington Blandon, Pennsylvania Anita K. Durham MarkM A. Paez Elisha Ward Willoughby Jasper, Texas Dallas,Da Texas Redding, California Manuel H. Estradaa JohnJo C. Panzetta Elizabeth A. Wirtz Hanford, California Bushnell,Bu Florida Lancaster, Pennsylvania Johnathan E. Faggartgartt J.J. Montiel Peck Margaret A. Yanno Sherman, Texas SpringfiSp eld, Missouri Youngstown, Ohio

124 Enrichment WINTERER 22015015 News&Resources

n almost every church there is REVITALIZE CHURCHES BY PROMOTING CHURCH HEALTH I a special older lady. She goes to CrossPointe Church in Sioux City, Iowa, participated in the Acts 2 church every Sunday, arriving as the Journey (A2J), a yearlong process sponsored by the AG Healthy doors open. She may volunteer in Church Network to help churches achieve better health. the nursery, bring the best brownies “Our church, in its 40-year history, had never experienced a team to the potluck, mentor the young, or effort approach to vision casting and implementation,” says Pastor Bob Karin Lau / Hemera Thinkstock provide fellowship to other seniors. Schoenherr. “But now we sense a healthy spiritual momentum and She is always there to help. But have key tools to help us continue reaching our full Kingdom potential.” sometimes even the most generous At least 400 AG churches have participated in A2J, and AGTrust servants need help, too. has provided $357,000 in scholarships for 119 of them, including Bibles Many seniors — and younger peo- CrossPointe. for ple, as well — lose their ability to see. TRAIN YOUNG MINISTERS The loss and isolation can be intense, Michelle Neumann, a graduate of Southwestern Assemblies of God the but even worse is the devastation of University in Waxahachie, Texas, and an AGTrust scholarship recipi- Blind spiritual loss. When people lose their ent, is working on a master’s degree in intercultural ministries at the sight, they can also lose the ability to Assemblies of God Theological Seminary in Springfi eld, Mo. study the Bible. But it doesn’t have to She hopes to help plant churches overseas among unreached be that way. and least-reached people groups. AGTrust has awarded $1.8 million The Assemblies of God Center for the Blind provides Christian in 680 scholarships and grants to deserving AG college students materials to blind individuals. Funded by Light for the Lost, the cen- like Neumann. ter can provide free audio cartridges of the Bible to any individual who is blind or reading impaired. The cartridges play on audio PRODUCE RELEVANT MATERIALS TO TRAIN FUTURE GENERATIONS players, which are available free through the Library of Congress “There’s nothing like this in the (202-707-5100). The audio Bible resources, available in the New Christian market,” said a well- Living Translation or the King James Version, provide a way for blind known marketing fi rm regarding individuals to hear about God. Incredible Islands, a digital minis- For more information about the services available through the AG try tool for children’s ministry. Center for the Blind, call 414-831-1964. The children’s ministry multiplayer, online video resource was a collaborative effort of AGTrust, My Healthy Church, and OneHope. AGTrust Invests in the Future of the AGTrust has provided $1.1 million to produce discipleship training Assemblies of God materials for children and youth. “Nearly 9,000 churches, individuals, districts, and businesses are In 2015, the Assemblies of God Trust begins its seventh year of invest- members of AGTrust and contribute regularly to help with these ini- ing in the AG Fellowship through four initiatives designed to reach tiatives,” says Dr. George O. Wood, AG general superintendent and the lost and advance a healthy, growing Assemblies of God for future AGTrust chairman and founder. “I invite you to go to AGTrust.org generations. today and join us in our efforts to reach the lost and strengthen the PLANT VIBRANT, EVANGELISTIC CHURCHES future of our Fellowship.” Church planters Brian MiddleTree Church and Mary Schmidgall The Internet Challenge: launched MiddleTree Reaching the Lost Church in St. Louis, The rapid advance of the Internet presents the church with an awe- Mo., in Jan. 2012. some challenge and important questions to consider. Will we idly St. Louis is adivided allow those outside the faith to city, and MiddleTree dominate Internet technology for hopes to bridge the worldly purposes, or will we use “Delmar Divide” — a the Internet as a tool to touch the world for Jesus? street that is an Every day, more than 10,000 people view the gospel on a foreign unoffi cial dividing line language site or on one of Network211’s evangelism websites, such of race and class in as JourneyAnswers.com, WhoJesusis.com, or Family-relationships. the city — by building relationships and sharing God’s love. com. Each of these sites provides a witness to the gospel, as well as This is the fi rst AG church to open north of Delmar in 20 years. an opportunity to respond. More than 300 church plants like MiddleTree have received $30,000 Network211 formed Project100Million.com to proclaim Christ to each in matching funds, thanks to AGTrust and the Church Multipli- all people by presenting the gospel in the top 10 Internet languages. cation Network. There are about 2.5 billion Internet users in the world today, and

Enrichment WINTER 2015 125 News&Resources

more than 82 percent of them use one of these top 10 languages. “We are grateful for the success in English, Chinese, and Spanish, and the newly launched Russian and Arabic language sites,” says Mark Flattery, ministry director and CEO of Network211. “In order to reach the top 10 Internet languages, we are working toward reaching lost The Human Right people who speak Japanese, Korean, German, Italian, and French.” The issue of human rights is a hot-button topic these days. As Network211 purchases Google ad words to draw people to these believers, we are committed to providing clean drinking water, feed- websites. Each dollar invested will reach 15 people; $99 reaches ing the hungry, and caring for the broken around the world. If we 1,485 people. Each target language has its own budget funded by aren’t careful, however, we can miss the opportunity to address the donors interested in reaching people searching for spiritual help on greatest human right of all. the Internet. More than having physical needs met, knowing Jesus is the ulti- George M. Flattery, founder and president of Network211, says mate human right (John 1:12). The Human Right is not only this discipleship must accompany evangelism. Every day, scores of peo- year’s Speed the Light theme for National Youth Ministries, it is also ple contact Network211 seeking spiritual help online. a call to recalibrate the Assemblies of God to its century-old reason Network211 needs mature Christians who can read and write in for being: to do the greatest work of evangelism the world has ever the top 10 languages of the Internet to serve as volunteers from their seen. Beyond a yearly theme, The Human Right aims to challenge own homes and on their own schedules. To become a volunteer, our perception of what truly matters and to bring back into focus register at 121connectors.com/register. the millions who are dying without hearing the gospel. This is the The global population is increasing daily, and so is the number of greatest human rights tragedy in the world. people using the Internet. Your church can partner with Network211 Will you join in The Human Right movement? Will you commit to pray- to reach the lost through Internet technology. Register for ministry ing for this generation? Please pray that this generation will learn to abide updates at network211.com/join.html. For more information, email in Jesus like those of previous generations, abandoning themselves to His [email protected]. purpose and saying “yes” to Him before they even know what the question is. Pray that this generation will advocate the truth to their family and Fire Bible — While It Is Still Day friends, bringing the message of Christ wherever they go. It was a hot day in May in the northern part of Thailand. About 100 God can use The Human Right to change the human rights conversa- people had gathered for a momentous occasion. tion around the world. For more information, visit thehumanright.org. For years, many had dreamed of a Bible — a study Bible in a certain restricted access Southeast Asian language to train church leaders in this country. It was costly, difﬁ cult, and risky to make it happen. But those gathered rejoiced because the long-awaited day had arrived. Leaders came to the podium and spoke, thanking God for His goodness and explaining different aspects of the new Fire Bible. Bihar Bible College Launches with Rejoicing will continue as hundreds of leaders across the restrict- Global University Materials ed-access nation receive this edition of the Fire Bible. Distributed by Bihar, India, has a population of over 80 million people. Yet only one the Assemblies of God Bible Alliance, the Fire Bible provides invalu- percent claim to know Jesus as their Savior. able explanations of Pentecostal doctrines and practices. Ten years ago, Chad and Angela Germany, endorsed U.S. Assem- The AG Bible Alliance theme for 2015 is: “We Choose To Go … blies of God missionaries, began serving in Bihar in partnership with While It Is Still Day.” a local minister, Pastor Sanjay. Determined to plant a church among “We know that the day is coming when we will not be able to the many unreached people in the region, they began evangelizing work, and this creates a sense of urgency in our every action and and discipling new believers. decision,” a press release from the Bible Alliance says. “We also In addition to planting churches, the couple prayed for God know that doors are opening now that have been closed for cen- to help them start a Bible school in Bihar where pastors could turies. Walk with us through the newly opening doors this year in be trained. After a decade of prayer, the Bihar AG Bible School the nations of India, Croatia, and among the Ilocano people of the launched in January 2014 with 14 enrolled students from newly Philippines. This one-book Pentecostal library will be a blessing and planted churches. of enormous help to thousands of church planters and workers — Global University/ICOM (India College of Ministry) materials are while it is still day.” helping catapult this training initiative. Sanjay says the new Hindi For more information on the Fire Bible, contact Assemblies of God Christian Life and Christian Service series and ICOM electronic tablets Bible Alliance at 800.532.0440 or e-mail: [email protected]. will expedite the training efforts in the state of Bihar. Leaders expect

126 Enrichment WINTER 2015 enrollment to double in the next few months. The goal of Bihar AG the Bible school a reality. Equipping twice as many pastors to reach Bible College is to train 500 ministers and plant 500 house churches the nation for Jesus will help propel Tanzania Assemblies of God by 2020. closer to its goal of training 10,000 pastors in just 10 years. “When God speaks a word to your heart, hold on to it,” Chad Builders International/MAPS construction teams help make such Germany says. “It may look impossible, it may delay, but hold on projects possible. From skilled craftsman to willing bodies, these to it. A word from God will surely come to pass. Though it tarries, teams include volunteers from a variety of backgrounds. wait for it.” To learn more about volunteering or contributing ﬁ nancially, visit To learn more about Global University’s strategic partnerships buildersintl.org or call 417-582-0003. around the world, visit www.globaluniversity.edu/missions_ index.cfm, or contact Nicole Vicari, director of donor relations, at 800-443-1083, extension 2636, or at [email protected]. The Interactive Guide to Church Building for Life in Tanzania Need help? Builders International is partnering with the Tanzania Assemblies of Conﬁ dential phone counseling God and PriorityOne to build a new dorm at Dodoma Bible College, is available free to all AG ministers and their families living in the U.S. a strategic school that trains leaders to advance the gospel in hard places. The new facility will double the resident school’s capacity —from 1.800.867.4011 200 to 400 students. Monday-Friday, 11 a.m. - 5 p.m. Eastern Standard Time Builders International missionaries Richard and Kelly Green, along with Hilary Dyer, are working in Tanzania to make the expansion of

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Enrichment WINTER 2015 127 AFinalWord

key things in place: adequate cash AN INTERVIEW reserves, an established culture of stewardship, and properly structured withD on Headlee debt. NRICHMENT interviewed What about ministers themselves? What should Don Headlee, executive vice pres- they be considering with their personal finances? ident of AG Financial Solutions, Springfi eld, HEADLEE: I’ll reiterate that being Missouri, for a fi nal word on the subject of proactive is key. The average retirement balance of pastors ages 61 to money and ministry. Headlee 70 within the AG retirement plan is around $90,000, and the median bal- Drawing from your background of sitting on ance is around $39,000. With an average life expectancy of 80 a church board, helping manage a financial years, a pastor retiring at age 65 will have to make that balance institution for 25 years, and serving as exec- stretch for what could be 10 to 20 years. My fear is that the utive vice president at AG Financial, how can retirement balance will not adequately sustain the cost of living ministers create a stronger foundation for in retirement. both their personal finances and the finances It’s also important for ministers to learn to invest wisely. of their churches? Many investors focus solely on the interest rate, but there are actually three main factors to consider. They all have to do HEADLEE: If I could share one big idea, it’s simply to be pro- with the stability of the investment fund and the institution active. Waiting to address fi nancial issues often leaves people with itself. First, investors need to ensure the fi nancial institution limited options. This has application in many areas of fi nance, but is meeting at least the minimum fi nancial requirements especially in the areas of retirement and investing. Those who start legally mandated. If it’s not meeting the minimum require- thinking about it and acting on it early set themselves up to be ments, investors should be very cautious. Second, look at better prepared for the future and able to handle bumps in the the strength of its capital position and liquidity. Does the road along the way. One of the hardest things to see is ministers institution have adequate funds on hand? Third, if the invest- who want to retire but either don’t have a retirement plan or don’t ment product is tied to lending, evaluate the amount of loan have enough funds to sustain themselves in retirement. delinquencies. This also is an indicator for overall risk. A key principle to consider is that rate is usually tied to risk. The Through our country’s recent recession, what greater the risk, the greater the rate should be. Regardless of did you observe as primary areas of vulnera- your appetite for risk, it is always advisable to understand the bility for churches? And looking forward, what stability and security of the investment fund and the fi nancial should pastors do to better prepare their institution before investing. churches in these areas? We know from experience that AG Financial HEADLEE: I saw many churches struggle because they did handles many of these areas you’ve addressed. not have proper cash reserves to compensate for the low tide If ministers reading this are interested in of giving. We encourage people to finding ways to strengthen their churches’ establish savings, or cash reserves, financial foundation or even their personal To share or comment on this article, go to that could cover three to six months finances, what should they do next? ej.ag.org/winter of expenses in case of an emergency. 2015fi nalword or scan the QR code. That personal fi nance wisdom is the HEADLEE: It always starts with understanding your fi nan- same for churches. cial goals, fi nding a fi nancial institution that you can trust, and asking the right questions. Our staff at AG Financial is always What common characteristics on hand to help people fi nd the right fi nancial solutions for did you find with churches that personal fi nances like retirement planning, investments, and weathered the recession well? planned giving, and for church fi nancial needs, from ministry

Visit Enrichment lending to church insurance programs. journal on Facebook HEADLEE: The churches that did well through the recession had several To read this interview in its entirety, scan the QR code.

128 Enrichment WINTER 2015